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Author: Malik Sherjeel Awan

  • Ikhlas (Sincerity) in Classical Sufi Teaching

    Ikhlas (Sincerity) in Classical Sufi Teaching

    Every tradition of Islamic spirituality returns to one quiet question: for whom am I doing this? The answer is ikhlas, sincerity, doing a deed for Allah alone. This guide explains what classical teachers meant by ikhlas, where it is rooted, and how ordinary believers can renew it without becoming anxious.

    Quick answer

    Short answer: Ikhlas means purifying an act so that it is done for Allah alone. The Qur’an describes believers as commanded to worship Allah “sincere to Him in religion” (Qur’an 98:5), and the Prophet (ﷺ) taught that deeds are judged by intentions (Sahih al-Bukhari 1).

    Key takeaways

    • The word: ikhlas comes from a root meaning to make something pure or unmixed.
    • Qur’anic basis: “for Allah is the pure religion” (Qur’an 39:3).
    • The hadith of intentions: opens Sahih al-Bukhari and is also in Sahih Muslim 1907.
    • The heart in focus: Allah “looks to your heart and to your deeds” (Sahih Muslim 2564c).

    What ikhlas means

    Linguistically, ikhlas is the act of making something pure, like water cleared of anything mixed into it. In worship, it means removing other motives, such as praise or status, so that the deed is for Allah.

    Classical teachers did not treat sincerity as a single box to tick. They saw it as a quality of the heart to be protected throughout an action, from the intention at its start to the way we speak of it afterwards.

    Roots in the Qur’an and Sunnah

    The Qur’an states, “And they were not commanded except to worship Allah, [being] sincere to Him in religion” (Qur’an 98:5, Sahih International). Elsewhere it says simply, “Unquestionably, for Allah is the pure religion” (Qur’an 39:3).

    The best-known teaching is the hadith of intentions: “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended” (Sahih al-Bukhari 1). Imam al-Bukhari placed it at the very start of his collection, and it is also narrated in Sahih Muslim 1907.

    A further narration turns attention inward: “Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds” (Sahih Muslim 2564c). Both the heart and the deed matter.

    How al-Ghazali treated sincerity

    Al-Ghazali devotes a chapter of the Ihya’ ‘Ulum al-Din to will, intention and truthfulness (Fazl-ul-Karim’s translation, Vol. 4, Ch. 7). In his treatment, intention is the root of the act, and sincerity is what keeps that root free from mixed motives.

    He also discusses sidq, truthfulness, closely alongside it. Paraphrasing his approach, a sincere person is not only free of showing off but is truthful in what they intend, say and do.

    A gentle reminder

    Teachers warn against two extremes: carelessness about intention, and paralysing worry that stops good deeds altogether. Ikhlas is meant to free the heart, not to trap it.

    Sincerity and its opposites

    Sincere deedClouded deed
    Main aimAllah’s pleasurePraise, status or image
    When unseenDone the same wayDone less or not at all
    AfterwardsQuiet gratitudeWanting it noticed
    Response to praiseThanks Allah and moves onSeeks more of it
    Ikhlas and what clouds it

    Renewing intention day to day

    A simple practice of renewal

    1

    Pause before acting: take a breath and recall why you are doing this.

    2

    Name the intention: in your heart, direct the act to Allah.

    3

    Keep some deeds private: a small habit that only Allah sees can steady the heart.

    4

    Do not abandon good: if a mixed motive appears, correct the intention and continue.

    5

    Close with gratitude: thank Allah for the chance to do the deed at all.

    Tip

    Sincerity is renewed, not achieved once. If you notice a wish to be seen, that noticing is already part of the work.

    Ikhlas sits close to other qualities discussed on this site, such as patience and gratitude, and it underpins the adab of seeking knowledge.

    Frequently asked questions

    Should I stop a good deed if I feel I am showing off?

    Teachers commonly advise correcting the intention and continuing rather than abandoning the good deed. For personal questions, ask a qualified scholar.

    Is the hadith of intentions authentic?

    Yes. It is narrated in Sahih al-Bukhari 1 and Sahih Muslim 1907.

    Is being happy when people praise me a lack of sincerity?

    This is a subtle matter that classical works discuss in detail. Thanking Allah and not seeking the praise is a safe starting point.

    Where did al-Ghazali write about intention?

    In the chapter on will, intention and truthfulness in 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.

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  • Tawakkul (Trust in Allah) in Classical Sufi Teaching

    Tawakkul (Trust in Allah) in Classical Sufi Teaching

    Few words carry as much comfort as tawakkul, trust in Allah. It is also one of the most misunderstood. Some people treat it as a reason to stop trying; others feel guilty because they still worry. This guide explains what classical teachers meant by tawakkul, where it comes from, and how it sits alongside honest effort.

    Quick answer

    Short answer: Tawakkul means relying on Allah with the heart while still taking the means He has made available. The Qur’an says, “whoever relies upon Allah, then He is sufficient for him” (Qur’an 65:3), and the Prophet (ﷺ) told a man to tie his camel and then rely on Allah (Jami’ at-Tirmidhi 2517).

    Key takeaways

    • The word: tawakkul comes from a root meaning to entrust a matter to another.
    • Qur’anic command: “when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]” (Qur’an 3:159).
    • Effort included: “Tie it and rely (upon Allah)” (Tirmidhi 2517, graded hasan by Darussalam).
    • Classical treatment: al-Ghazali gives tawakkul its own chapter in the Ihya’ (Vol. 4, Ch. 5).

    What tawakkul means

    At its simplest, tawakkul is the heart’s reliance on Allah. You plan, you work and you take sensible precautions, but you do not believe that those means have power of their own. The result rests with Allah.

    This is why classical writers place tawakkul among the stations of the path. It is not a single act but a settled state of the heart that grows with knowledge and practice.

    Roots in the Qur’an and Sunnah

    The Qur’an pairs decision with reliance. After consultation and resolve comes trust: “And when you have decided, then rely upon Allah” (Qur’an 3:159, Sahih International). The order matters. Thinking and planning come first; reliance carries them.

    The Qur’an also gives reassurance: “And whoever relies upon Allah, then He is sufficient for him. Indeed, Allah will accomplish His purpose” (Qur’an 65:3).

    The Sunnah makes the balance concrete. A man asked whether he should tie his camel and rely on Allah, or leave it loose and rely on Allah. The Prophet (ﷺ) replied, “Tie it and rely (upon Allah)” (Jami’ at-Tirmidhi 2517).

    In another narration, the Prophet (ﷺ) said that if people relied on Allah as they should, they would be provided for as a bird is provided for: “it goes out in the morning empty, and returns full” (Jami’ at-Tirmidhi 2344, graded hasan by Darussalam). Teachers often note that the bird goes out. It does not wait in the nest.

    How al-Ghazali explained it

    In the Ihya’ ‘Ulum al-Din, al-Ghazali opens his chapter on tawakkul by calling it a stage of religion and a state of the believers. He links it closely to tawhid, the affirmation of Allah’s oneness (Fazl-ul-Karim’s translation, Vol. 4, Ch. 5).

    His point, paraphrased, is a careful balance. If a person believes the means themselves have independent power, that weakens their tawhid. Yet throwing away the means altogether goes against the way of the Prophet (ﷺ) and the Sacred Law. The chapter even includes a section explaining that taking medicine is not opposed to reliance on Allah.

    A balanced reading

    In the classical picture, tawakkul is never laziness and never anxiety-driven control. It is effort with the heart at rest.

    Tawakkul and effort compared

    Neglecting the meansRelying on the meansTawakkul
    EffortLittle or noneConstant, anxiousSteady and sensible
    HeartPassiveRestlessSettled on Allah
    Outcome seen as“Bound to happen”“Up to me alone”With Allah
    Prophetic modelLeaves the camel looseForgets relianceTies it and relies
    Two misreadings and the balanced view

    Practising tawakkul day to day

    Tawakkul grows through ordinary moments: an interview, an illness in the family, a difficult month. These small habits help keep effort and trust together.

    A simple daily practice

    1

    Plan properly: do the research, ask advice and prepare as well as you can.

    2

    Take the means: act on your plan, as the man was told to tie his camel.

    3

    Turn to Allah: make du’a in your own words before and after the task.

    4

    Release the outcome: remind yourself that the result is with Allah (Qur’an 65:3).

    5

    Reflect afterwards: notice what happened without blaming yourself or others.

    Tip

    Worry does not mean you have failed at tawakkul. Teachers describe it as a station that deepens over time, so keep returning to it gently.

    You may find it helpful to read this alongside our posts on patience (sabr) and gratitude (shukr), which al-Ghazali discusses in neighbouring chapters of the same volume.

    Frequently asked questions

    Does tawakkul mean I should not plan or save?

    No. The camel narration in Tirmidhi 2517 shows that taking the means is part of reliance, not opposed to it.

    Is seeing a doctor against trust in Allah?

    Al-Ghazali’s chapter includes a section explaining that taking medicine is not opposed to reliance on Allah. For specific questions, ask a qualified scholar.

    Is the bird hadith about not working?

    The narration describes the bird going out in the morning and returning full (Tirmidhi 2344). Teachers commonly point out that the bird still sets out.

    How is tawakkul different from fatalism?

    Fatalism gives up on action. Tawakkul acts, then entrusts the result to Allah, as Qur’an 3:159 links decision and reliance.

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

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  • Evening Dhikr for Busy People: Short Practices After a Long Day

    Evening Dhikr for Busy People: Short Practices After a Long Day

    Evenings are often the busiest part of the day: commuting, family, chores and screens. Yet the Qur’an and Sunnah give simple evening dhikr practices that fit into a few minutes at points you already pass through. This guide shows where to place them, with exact references for each.

    Quick answer

    Short answer: Tie remembrance to three anchors you already have: after the evening prayers (SubhanAllah, Alhamdulillah, Allahu Akbar, Sahih Muslim 597), a short protection supplication in the evening (Sahih Muslim 2709), and a few bedtime practices such as Ayat al-Kursi (Sahih al-Bukhari 5010).

    Key takeaways

    • Evening is named in the Qur’an: “exalt [Allah] with praise of your Lord in the evening and the morning” (Qur’an 40:55).
    • After each prayer: 33 SubhanAllah, 33 Alhamdulillah, 33 Allahu Akbar, completed to 100 with the tahlil (Muslim 597).
    • At bedtime: 34 Allahu Akbar, 33 SubhanAllah, 33 Alhamdulillah (Bukhari 3705).
    • Small and steady wins: the most beloved deed is the most regular, even if little (Bukhari 6464).

    Why anchor dhikr to the evening

    The Qur’an asks believers to glorify Allah “before the rising of the sun and before its setting; and during periods of the night” (Qur’an 20:130, Sahih International). The close of the day is a natural moment to slow down and turn back to Him.

    For busy people, the trick is not finding extra time but using moments that already exist: the minutes after Maghrib and Isha, the walk to the car, the last minutes before sleep. For the full set of authentic wordings, see Morning and Evening Adhkar, and for the manners that go with them, The Adab of Dhikr. In What Is Dhikr?, we described remembrance as keeping God present in the heart; these anchors make that daily and realistic.

    The Prophet (ï·º) said the most beloved deed to Allah is “the most regular and constant even if it were little” (Sahih al-Bukhari 6464). Two minutes every evening is better than a long session once a month.

    Anchor 1: after the evening prayers

    After Maghrib and Isha, stay seated for a minute. Say SubhanAllah 33 times, Alhamdulillah 33 times and Allahu Akbar 33 times, then complete a hundred with La ilaha illallahu wahdahu la sharika lah, lahul-mulku wa lahul-hamdu wa huwa ‘ala kulli shay’in qadir (Sahih Muslim 597).

    This takes about two minutes and needs nothing but your fingers. It also works after every prayer, so it builds a rhythm through the whole day.

    Anchor 2: a short evening supplication for protection

    Arabic: أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

    Transliteration: A’udhu bi kalimatillahit-tammati min sharri ma khalaq.

    Meaning: “I seek refuge in the perfect words of Allah from the evil of what He created.” The Prophet (ï·º) taught it when stopping at a place and mentioned saying it in the evening (Sahih Muslim 2709). It is short enough to say on the commute or while closing up the house.

    A request, not a charm

    Protection supplications are acts of trust in Allah. Say them sincerely, take normal precautions, and leave the outcome to Him.

    Anchor 3: bedtime remembrance

    The Sunnah gives several short bedtime practices. You do not need all of them at once; pick one and add others over time.

    • Ayat al-Kursi: recite Qur’an 2:255 when going to bed, a practice the Prophet (ï·º) affirmed (Sahih al-Bukhari 5010).
    • Last two verses of al-Baqarah: the Prophet (ï·º) said reciting them at night “will be sufficient for him” (Sahih al-Bukhari 5009).
    • The three Quls into the hands: he recited al-Ikhlas, al-Falaq and an-Nas, blew into his cupped hands and wiped over his body, three times (Sahih al-Bukhari 5017).
    • Tasbih of Fatimah: Allahu Akbar 34, SubhanAllah 33, Alhamdulillah 33 (Sahih al-Bukhari 3705).
    • Last words: Bismika amutu wa ahya (“In Your name I die and I live”) (Sahih al-Bukhari 6312).

    Counts from the bedtime tasbih

    34

    times Allahu Akbar (Bukhari 3705)

    33

    times SubhanAllah (Bukhari 3705)

    33

    times Alhamdulillah (Bukhari 3705)

    Choosing a routine that fits your evening

    2-minute evening5-minute evening10-minute evening
    After Maghrib/IshaTasbih 33/33/33 onceTasbih after both prayersTasbih after both prayers
    Commute or homeA’udhu bi kalimatillah…SameSame, with its meaning in mind
    BedtimeBismika amutu wa ahyaAdd Ayat al-KursiAdd last two verses of al-Baqarah and the three Quls
    Three evening routines by time available

    Start tonight

    1

    Pick your level: choose the 2-minute routine if you are new; move up only when it feels steady.

    2

    Link it to prayer: stay seated after Maghrib for the tasbih before standing up.

    3

    Save it on your phone: keep the wording from the hadith pages above in a note, not an unsourced image.

    4

    Prepare for sleep: put the phone away first, then recite your bedtime remembrance.

    5

    Review weekly: if you missed days, simply return; add one new practice when ready.

    Tip

    If you lose count, do not restart anxiously. A finger count or a simple bead loop is fine; attention matters more than precision.

    Learning the wording well

    Short adhkar are easy to mispronounce. Learn the Arabic from a teacher or a reliable printed copy, and read a translation so the words carry meaning. The etiquette of seeking knowledge applies to small practices too.

    For questions about counts, timing or what suits your situation, ask a qualified scholar.

    This article is general educational content and not a religious ruling. Last checked: 12 October 2026.

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  • What Is a Wazifa? A Clear, Careful Introduction

    What Is a Wazifa? A Clear, Careful Introduction

    If you have searched online for spiritual help, you have probably met the word wazifa. It is often attached to bold promises and price tags. This guide explains what a wazifa is in its original sense, where it comes from, and how to keep the practice simple, sound and free of exaggerated claims.

    Quick answer

    Short answer: A wazifa (Arabic وَظِيفَة, “an assigned duty” or “daily portion”) is a regular set of remembrance, usually Qur’anic verses, prophetic supplications and phrases of dhikr, kept at fixed times. In Sufi usage it is a regular litany, often given by a teacher (overview). It is worship, not a guaranteed formula.

    Key takeaways

    • The word: wazifa means a duty, function or assigned task (Wiktionary).
    • Close relative: a wird (plural awrad) is a regular portion of devotion; the terms are often used side by side.
    • Classical root: al-Ghazali’s Ihya’ has a book on dividing the day and night for worship (Ihya’, Vol. 1, Ch. 10).
    • Prophetic principle: the most beloved deed to Allah is the most regular, even if small (Sahih al-Bukhari 6464).

    What the word wazifa means

    In everyday Arabic, wazifa simply means a job, duty or function. A worker’s wazifa is their post; a student’s wazifa can be their homework. The core idea is a fixed portion that you return to.

    In the devotional sense, the same idea applies to worship. A wazifa is a portion of remembrance you keep regularly, for example after Fajr or in the evening. Encyclopedic summaries describe it in Sufism as a regular litany made of Qur’anic verses, hadith supplications and other duas (overview).

    You may also hear wird. Both words point to the same habit: a steady, measured amount of worship rather than bursts of effort followed by long gaps. Our introduction to Sufi terms explains related words such as tariqa, murid and shaykh.

    Where the practice comes from

    A sound wazifa is built from the Qur’an and the Sunnah. The Qur’an says, “Unquestionably, by the remembrance of Allah hearts are assured” (Qur’an 13:28, Sahih International). The Prophet (ﷺ) said the most beloved deed to Allah is “the most regular and constant even if it were little” (Sahih al-Bukhari 6464).

    Classical scholars organised this into daily schedules. Al-Ghazali devoted a book of his Ihya’ ‘Ulum al-Din to arranging acts of worship across the hours of the day and night (Fazl-ul-Karim’s translation, Vol. 1, Ch. 10). The point is structure and steadiness, not secret power in particular words.

    Supplication itself is worship. The Prophet (ﷺ) said, “Supplication (du’a’) is itself the worship,” and then recited “Call on Me, I will answer you” (Sunan Abi Dawud 1479, graded sahih by al-Albani; Qur’an 40:60).

    Sound wazifa vs commercial “wazifa” offers

    Online, the word is often used for paid packages that promise a spouse, a job, wealth or a fixed result after a set number of recitations. That is very different from the classical meaning.

    Sound wazifaRed-flag offer
    ContentQur’an, authentic duas and dhikrSecret words, numbers or symbols
    PromiseNone; the outcome is with Allah“Guaranteed” result by a date
    CostFree; learned from a teacher or bookFees, “activation” charges, upsells
    GuidanceA qualified, known scholarAnonymous online “experts”
    ItemsNone neededAmulets, charms or rituals
    Sound practice vs red flags

    Be careful with paid “guaranteed” wazifas

    Do not send money or personal details to anyone promising guaranteed results from recitation. Remembrance of Allah is free, and no one can promise how or when He will answer.

    What the Sunnah says about answers to du’a

    The Qur’an affirms, “I respond to the invocation of the supplicant when he calls upon Me” (Qur’an 2:186). The Sunnah also explains that a response can take different forms.

    The Prophet (ﷺ) said a Muslim’s supplication brings one of three things: it is answered quickly, stored up for the Next World, or an equal harm is turned away (Al-Adab Al-Mufrad 710). He also warned against impatience, saying a prayer is granted as long as one does not say, “I invoked Allah but my request has not been granted” (Sahih al-Bukhari 6340).

    That is why a sound wazifa is kept with hope and patience, not with a countdown. The practice changes the one who keeps it, whatever the timing of the answer.

    How to keep a simple wazifa

    You do not need a special formula. Start from authentic remembrance and keep it small enough to sustain.

    Building a modest daily wazifa

    1

    Choose authentic content: a short portion of Qur’an and a few duas from a sourced collection, as described in What Is Dhikr?

    2

    Fix a time: after Fajr or after Maghrib works for most people.

    3

    Keep it small: a few minutes you can keep every day is better than an hour you drop next week.

    4

    Learn the meaning: read a translation so the words reach the heart.

    5

    Ask a qualified teacher: if you want a fuller wird, learn it from a known scholar, in person where possible.

    Tip

    Sincerity matters more than count. If you miss a day, simply return the next day without guilt or “restarting” rules.

    The etiquette of seeking knowledge applies here as well: take practices from trustworthy teachers and check sources before you adopt them.

    This article is general educational content and not a religious ruling. Last checked: 12 October 2026.

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  • Shukr (Gratitude) in Classical Sufi Teaching

    Shukr (Gratitude) in Classical Sufi Teaching

    Gratitude (shukr) sits beside patience (sabr) in the classical Sufi manuals. The Qur’an commands it, the Sunnah pairs it with patience in every believer’s affairs, and teachers such as al-Ghazali treat it as a station of the path. This guide gathers that teaching with exact references and turns it into a few daily habits.

    Quick answer

    Short answer: In classical Sufi teaching, shukr is recognising blessings as from Allah, thanking Him with the tongue and heart, and using those blessings in obedience. Al-Ghazali pairs it with patience in Book 32 of the Ihya’ (Vol. 4, Ch. 2; book list), and the Qur’an links gratitude with increase (Qur’an 14:7).

    Key takeaways

    • A direct command: “Remember Me; I will remember you. And thank Me, and never be ungrateful” (Qur’an 2:152).
    • Increase promised: “If you are grateful, I will certainly give you more” (Qur’an 14:7).
    • Paired with patience: in delight the believer thanks Allah; in hardship he is patient, and both are good for him (Sahih Muslim 2999).
    • Ask for help with it: “O Allah, help me in remembering You, in giving You thanks, and worshipping You well” (Sunan Abi Dawud 1522, graded sahih by al-Albani).

    What the Qur’an says about shukr

    The Qur’an treats gratitude as an act of worship, not a mood. After mentioning guidance and remembrance, it says, “So remember Me; I will remember you. And thank Me, and never be ungrateful” (Qur’an 2:152, Clear Quran). Another verse states the well-known promise: “If you are grateful, I will certainly give you more. But if you are ungrateful, surely My punishment is severe” (Qur’an 14:7).

    Gratitude also benefits the one who gives it. The Qur’an relates the wisdom given to Luqman: “Be grateful to Allah, for whoever is grateful, it is only for their own good. And whoever is ungrateful, then surely Allah is Self-Sufficient, Praiseworthy” (Qur’an 31:12). Elsewhere it notes that truly grateful servants are few: “Only a few of My servants are truly grateful” (Qur’an 34:13). And it promises, “We will reward those who are grateful” (Qur’an 3:145).

    What the Sunnah adds

    The Prophet (ﷺ) joined gratitude and patience in one description of the believer. Suhaib reported that he said strange are the ways of a believer, for there is good in every affair of his: if delight comes, he thanks Allah and that is good for him; if trouble comes, he is patient and that is good for him (Sahih Muslim 2999).

    He also taught a short dua that asks for help with remembrance, thanks and good worship. He told Mu’adh ibn Jabal never to leave after every prescribed prayer the words: Allahumma a’inni ‘ala dhikrika wa shukrika wa husni ‘ibadatik: “O Allah, help me in remembering You, in giving You thanks, and worshipping You well” (Sunan Abi Dawud 1522, graded sahih by al-Albani).

    That dua sits well with the daily remembrances collected in Morning and Evening Adhkar: Short Authentic Remembrances with References.

    Al-Ghazali: gratitude beside patience

    In the Ihya’ ‘Ulum al-Din, Book 32 is Kitab al-Sabr wa-l-Shukr (On Patience and Thankfulness) (listing of the forty books). The English paraphrase in Fazl-ul-Karim’s translation places this material in Volume 4, Chapter 2 (Ihya’, Vol. 4, Ch. 2). The points below paraphrase that chapter; they are not a full translation.

    • Knowledge, state and action: gratitude begins with knowing that the blessing is from Allah, moves to an inner sense of thanks, and bears fruit in speech and in using the blessing rightly.
    • Paired with sabr: faith is often described as having two halves, patience and gratitude; ease calls for shukr, hardship for sabr.
    • Modes of thanks: thanking with the tongue (alhamdulillah and related phrases), with the heart (recognising the Giver), and with the limbs (using health, time and wealth in obedience).

    For a fuller picture of how that volume is organised, see our reader’s notes on classical manuals such as Al-Qushayri’s Risala and How to Read Classical Sufi Texts.

    Reading copyrighted translations

    Modern English editions of the Ihya’ and the Risala are often under copyright, so this guide paraphrases rather than quoting long passages. Check a printed edition when you study in depth.

    Al-Qushayri: shukr among the stations

    Al-Qushayri’s Risala lists stations (maqamat) of the path that include repentance, renunciation, patience and gratitude (overview). Placing shukr next to sabr shows that thankfulness is not a soft feeling only; it is a disciplined response to blessing, practised alongside steadfastness in trial.

    For the meaning of maqam and related terms, see Sufi Terms Explained. For patience as its companion station, see Sabr (Patience) in the Sufi Tradition.

    Shukr and sabr at a glance

    Shukr (gratitude)Sabr (patience)
    Called forWhen ease or a blessing arrivesWhen hardship or delay arrives
    Core actRecognise the Giver; thank and use wellHold firm without complaint that rejects the decree
    Prophetic linkThanks in delight (Muslim 2999)Patience in trouble (Muslim 2999)
    Everyday exampleNaming one blessing before sleepPausing before reacting to bad news
    Gratitude and patience in daily life

    Practising shukr day by day

    Gratitude grows through small, repeated acts. These steps keep the classical teaching within reach of a busy week.

    Building gratitude in small steps

    1

    Ask for help: after each prayer, say Allahumma a’inni ‘ala dhikrika wa shukrika wa husni ‘ibadatik (Abu Dawud 1522).

    2

    Name one blessing: each morning or night, thank Allah for one specific gift, health, family, guidance or provision.

    3

    Use the blessing well: choose one concrete act of obedience that matches what you were given (time, strength or wealth).

    4

    Pair it with sabr: when something hard arrives, remember that patience and gratitude are both good for the believer (Muslim 2999).

    5

    Keep the words short: Alhamdulillah said with attention beats a long list said in haste.

    Tip

    Gratitude does not mean ignoring real needs. Asking Allah for help, seeking medical care or speaking to a trusted scholar is compatible with shukr.

    A closing reflection

    Classical teachers did not reduce gratitude to positive thinking. They treated it as knowledge of the Giver, thanks of the heart and tongue, and action that honours the gift. You can begin today with one named blessing and one short dua after prayer.

    For personal questions about practice or hardship, speak with a qualified scholar you trust. The etiquette of seeking knowledge explains how to approach a teacher with care.

    This article is general educational content and not a religious ruling. Last checked: 12 October 2026.

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  • Sabr (Patience) in the Sufi Tradition: Meaning and Everyday Practice

    Sabr (Patience) in the Sufi Tradition: Meaning and Everyday Practice

    Patience is one of the most repeated virtues in the Qur’an, and classical Sufi manuals treat it as a core station of the path. This guide gathers Sufi teachings on patience from al-Ghazali and al-Qushayri, rooted in verses and hadith with exact references, and turns them into a few practical habits.

    Quick answer

    Short answer: In classical Sufi teaching, sabr is a station (maqam) of the path: holding firm in obeying Allah, in keeping away from what He forbids, and in facing trials. Al-Ghazali pairs it with gratitude (shukr) in his Ihya’ (Vol. 4, Ch. 2), and al-Qushayri lists patience among the stations in his Risala (overview).

    Key takeaways

    • Allah is with the patient: “Seek help through patience and prayer” (Qur’an 2:153).
    • Reward without limit: “The patient will be given their reward without account” (Qur’an 39:10).
    • The best gift: “Nobody can be given a blessing better and greater than patience” (Sahih al-Bukhari 1469).
    • Timing matters: “the patience is at the first stroke of a calamity” (Sahih al-Bukhari 1283).

    What the Qur’an and Sunnah say about sabr

    The Qur’an ties patience to prayer: “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient” (Qur’an 2:153, Sahih International). It also describes the patient as those who, when disaster strikes, say “Indeed we belong to Allah, and indeed to Him we will return” (Qur’an 2:155–157).

    Patience is also something believers share. Surat al-‘Asr describes those saved from loss as people who “advised each other to truth and advised each other to patience” (Qur’an 103:1–3). And the Prophet (ﷺ) was told, “your patience is not but through Allah” (Qur’an 16:127), a reminder that patience is itself a gift we ask for.

    The Sunnah links patience with gratitude. The Prophet (ﷺ) said there is good in every affair of the believer: in delight he gives thanks, and in hardship he is patient, and both are good for him (Sahih Muslim 2999).

    Al-Ghazali: patience as knowledge, state and action

    In the volume of the Ihya’ ‘Ulum al-Din on saving virtues, al-Ghazali has a book on patience and gratitude (Fazl-ul-Karim’s translation, Vol. 4, Ch. 2). His approach is practical and structured. The points below paraphrase that chapter.

    • A station built in layers: knowledge leads to an inner state, and the state bears fruit in action. Patience grows when you understand why it matters.
    • Three kinds of patience: he reports from Ibn ‘Abbas that the Qur’an speaks of patience in doing what Allah commands, in keeping away from what He forbids, and in sudden hardship.
    • Patience in ease: he reports Sahl al-Tustari’s view that holding firm in comfort and pleasure is harder than in disaster, because ease can make us forgetful.
    • Two halves of faith: he reports Ibn Mas’ud’s saying that faith has two halves, patience and gratitude.

    Al-Ghazali also treats weak patience like an illness with a cure made of “knowledge and action”. You strengthen the motive to do right and weaken the pull of habit, a little at a time.

    Al-Qushayri: patience among the stations

    Al-Qushayri’s Risala, written in the eleventh century, became one of the most widely read Sufi handbooks. Its third part describes the stations and states of the path, beginning with repentance and including renunciation, patience and gratitude (overview).

    Placing patience next to gratitude in a sequence of stations shows that it is not passive waiting. It is active discipline of the self, practised alongside thankfulness. For terms such as maqam and hal, see Sufi Terms Explained.

    Reading the classics well

    Al-Qushayri’s Risala in English is available in modern, copyrighted translations, so we paraphrase rather than quote it. For tips on approaching these books, see How to Read Classical Sufi Texts.

    The kinds of patience at a glance

    KindWhat it meansEveryday example
    In obedienceKeeping up what Allah asksPraying on time when tired or busy
    From wrongdoingHolding back from what He forbidsNot replying to an insult in kind
    In trialsSteadiness when hardship comesSaying Inna lillahi wa inna ilayhi raji’un at bad news
    In easeNot being carried away by comfortStaying humble and generous when things go well
    Kinds of patience in daily life

    Practising sabr day by day

    Patience grows through small, repeated choices. These steps turn the classical teaching into a simple daily routine.

    Building patience in small steps

    1

    Ask for it: use the Qur’anic dua Rabbana afrigh ‘alayna sabran (“Our Lord, pour upon us patience”) from Qur’an 2:250.

    2

    Catch the first moment: when bad news comes, pause and say Inna lillahi wa inna ilayhi raji’un (Qur’an 2:156) before reacting, since patience is at the first stroke (Bukhari 1283).

    3

    Pair it with prayer: turn to salah when you feel overwhelmed, as in Qur’an 2:153.

    4

    Practise gratitude too: each night, name one blessing and one difficulty you bore for Allah’s sake.

    5

    Keep good company: share patience with family and friends, as Surat al-‘Asr describes.

    Tip

    Patience does not mean staying silent about harm or avoiding help. Seeking medical care, counselling or a scholar’s advice is fully compatible with sabr.

    A closing reflection

    Classical teachers did not present patience as gritting your teeth. They presented it as trust in Allah, joined with gratitude and steady action. You can begin today with one small act of holding firm.

    For personal guidance on hardship or spiritual practice, speak with a qualified scholar you trust. Our guide to the etiquette of seeking knowledge explains how to approach a teacher.

    This article is general educational content and not a religious ruling. Last checked: 11 October 2026.

    Related

    Sources

  • Futuh al-Ghayb: Shaykh Abd al-Qadir Jilani’s Three Things for Every Believer

    Futuh al-Ghayb: Shaykh Abd al-Qadir Jilani’s Three Things for Every Believer

    شیخ عبدالقادر جیلانیؒ (وفات 561ھ) کی کتاب فتوح الغیب کا پہلا مقالہ صرف چند سطروں کا ہے، مگر پوری زندگی کا خلاصہ ہے۔ Futuh al-Ghayb (“Revelations of the Unseen”) opens with a first discourse of only a few lines, yet it sums up the whole path. Here it is in Urdu, then English, in our own words, with lessons from the second discourse.

    اردو: پہلا مقالہ — تین چیزیں

    شیخ جیلانیؒ فرماتے ہیں کہ مومن کو ہر حال میں تین چیزوں کی ضرورت ہے:

    ۱۔ اللہ کے حکم کی پابندی۔

    ۲۔ حرام چیزوں سے بچنا۔

    ۳۔ تقدیر پر راضی رہنا۔

    یہ کم سے کم ہے جس کی مومن سے توقع ہے۔ شیخ کی نصیحت یہ ہے کہ انسان ان تینوں کا پختہ ارادہ کرے، اپنے آپ کو انہی کی یاد دلاتا رہے، اور اپنے اعضا کو انہی کاموں میں مشغول رکھے۔

    اردو: دوسرے مقالے سے چند نصیحتیں

    سنت کی پیروی کرو اور بدعت نہ نکالو؛ اطاعت پر قائم رہو اور حد سے نہ بڑھو؛ اللہ کی توحید پر قائم رہو؛ صبر کرو اور بھاگو نہیں؛ اپنی حاجتیں اسی سے مانگو، تنگ دل نہ ہو بلکہ انتظار کرو؛ ایک دوسرے سے محبت کرو اور کینہ نہ رکھو؛ توبہ میں دیر نہ کرو؛ اور دن رات کسی وقت بھی اپنے رب سے مانگنے سے نہ تھکو۔

    English: the first discourse

    In the first discourse, Shaykh Abd al-Qadir says three things are indispensable for a believer in every condition:

    1. Keeping Allah’s commands.
    2. Avoiding what is forbidden.
    3. Being content with the divine decree.

    He calls this the least expected of a believer. His practical advice is to resolve on these three, remind yourself of them, and keep your limbs busy with them.

    English: from the second discourse

    The second discourse turns this into daily counsel. Follow the Sunnah and do not invent. Stay obedient and do not transgress. Hold to tawhid. Be patient and do not run away. Bring your needs to Allah and wait without irritation. Love one another and do not bear spite. Do not delay repentance. And do not tire of calling on your Lord at any hour of the day or night.

    Turning it into a daily check

    Before sleeping, ask yourself three questions taken from the first discourse:

    • Did I do what Allah commanded today?
    • Did I keep away from what He forbade?
    • Did I accept what He decreed without complaint?

    This short self-review pairs well with the repentance teaching in Qushayri on Tawba. Reading a classic for the first time? See How to Read Classical Sufi Texts, and for key words such as murid and shaykh, our Sufi terms guide.

    Source

    Shaykh Abd al-Qadir al-Jilani (d. 561 AH / 1166 CE), Futuh al-Ghayb, First and Second Discourses. Checked in the English translation by Aftab-ud-Din Ahmad, scanned on archive.org. The Urdu and English above are our own wording, not a quotation of the translation.

    FAQ

    Who wrote Futuh al-Ghayb?

    Shaykh Abd al-Qadir al-Jilani of Baghdad, who died in 561 AH.

    What are the three things in the first discourse?

    Keeping Allah’s commands, avoiding the forbidden, and contentment with the decree.

    Is contentment the same as giving up effort?

    No. The same discourse first requires keeping the commands, which means acting. Contentment is about the heart’s acceptance of what Allah decrees.

  • Imam Ghazali’s Ten Etiquettes of Dua (Ihya Ulum al-Din, Book Nine)

    Imam Ghazali’s Ten Etiquettes of Dua (Ihya Ulum al-Din, Book Nine)

    آداب دعا کے بارے میں امام غزالیؒ (وفات 505ھ) نے احیاء علوم الدین کی نویں کتاب، “کتاب الاذکار والدعوات” میں دس آداب بیان کیے ہیں۔ The etiquettes of dua set out by Imam al-Ghazali in Book Nine of Ihya Ulum al-Din are ten simple manners that turn asking into worship. Below is a summary in Urdu, then English, in our own words.

    اردو: امام غزالیؒ کے دس آدابِ دعا

    ۱۔ مبارک اوقات تلاش کریں: یومِ عرفہ، رمضان، جمعہ، اور رات کا آخری حصہ (سحری کا وقت)۔

    ۲۔ مبارک حالتوں سے فائدہ اٹھائیں: جیسے بارش کے وقت، فرض نماز کے وقت، اور سجدے کی حالت۔

    ۳۔ قبلہ رخ ہو کر ہاتھ اٹھائیں۔

    ۴۔ آواز درمیانی رکھیں: نہ بہت بلند، نہ بالکل دبی ہوئی۔

    ۵۔ تکلف والی قافیہ بندی سے بچیں: دعا عاجزی ہے، دکھاوا نہیں۔

    ۶۔ عاجزی، رغبت اور خوف کے ساتھ دعا کریں۔

    ۷۔ قبولیت کا یقین رکھیں: “اگر تو چاہے” کہہ کر دعا کو کمزور نہ کریں۔

    ۸۔ اصرار کریں اور تین بار دہرائیں: اور قبولیت میں دیر سمجھ کر جلدی نہ کریں۔

    ۹۔ اللہ کے ذکر سے دعا شروع کریں: سیدھا مانگنے سے پہلے حمد و ثنا کریں۔

    ۱۰۔ باطنی ادب: سچی توبہ کریں، لوگوں کے حقوق ادا کریں، اور پورے دل سے اللہ کی طرف متوجہ ہوں۔ امام غزالیؒ کے نزدیک قبولیت کا اصل اور قریبی سبب یہی ہے۔

    English: the ten etiquettes in brief

    1. Seek blessed times. Ghazali names the Day of Arafah, Ramadan, Friday, and the last part of the night before dawn, citing “And in the hours before dawn they would ask forgiveness” (Adh-Dhariyat 51:18).
    2. Use honoured moments and states, such as rainfall, the time of the obligatory prayers, and prostration.
    3. Face the qibla and raise your hands. He cites the Prophet ﷺ at Arafah facing the qibla and supplicating until sunset.
    4. Keep your voice in between, neither loud nor too low.
    5. Avoid forced rhyme. The one who supplicates stands in humility, and showing off does not fit that state.
    6. Be humble, hopeful, and fearful, citing Al-Anbiya 21:90: they called on Us in hope and fear and were humble before Us.
    7. Ask with certainty. He quotes the hadith forbidding “forgive me if You will”: ask firmly, for no one can compel Allah.
    8. Persist and repeat three times, following Ibn Mas’ud’s report, and do not think the answer is slow.
    9. Begin with the remembrance of Allah before asking.
    10. The inner etiquette: sincere repentance, putting right wrongs done to others, and turning to Allah with full attention. Ghazali calls this the nearest cause of an answer. He tells of Musa (peace be upon him) praying for rain with no answer while a talebearer was among the people.

    How to use this today

    Choose one blessed time this week, such as the last third of the night or Friday afternoon. Before you ask, repent, settle any wrong you owe someone, praise Allah, and send blessings on the Prophet ﷺ. Then ask three times with certainty. For more on remembrance, see What Is Dhikr?, the adab of dhikr, and our introduction to the Ihya.

    Source

    Abu Hamid al-Ghazali (d. 505 AH / 1111 CE), Ihya Ulum al-Din, Book Nine (Book of Invocations and Supplications), chapter on the proprieties of supplication. Checked in an English translation of Volume 1, scanned on archive.org. The Urdu and English above are our own summaries, not a translation.

    FAQ

    Which book of the Ihya covers dua?

    Book Nine, on invocations and supplications (Kitab al-Adhkar wa al-Da’awat).

    Does Ghazali say to repeat a dua?

    Yes. He advises persistence and repeating three times.

    What is the most important etiquette?

    Ghazali calls the inner one (repentance, righting wrongs, and full attention to Allah) the nearest cause of an answer.

  • Ibn Ata Allah’s Munajat: The Intimate Supplications at the End of the Hikam

    Ibn Ata Allah’s Munajat: The Intimate Supplications at the End of the Hikam

    Ibn Ata Allah’s munajat are the intimate supplications that close his famous book of aphorisms, al-Hikam. Ibn Ata Allah al-Iskandari was a Shadhili master who died in 709 AH. After hundreds of short sayings about the heart, he ends by speaking directly to Allah. Each line opens with Ilahi, “my God”.

    The source used here

    This article is based on an Arabic printing of the Hikam with the classical commentary of Ibn Abbad al-Rundi (d. 792 AH), dated 1888 in its catalogue record. It is scanned in full on archive.org (214 pages). The munajat and their commentary come near the end of the volume, in roughly the last fifteen scanned pages. The Arabic lines below are from that section. The English renderings are my own and give the sense, not a word-for-word translation.

    What the munajat are

    A munajat is not a request list. It is a confession of need. The Hikam keeps reminding the reader that actions, states and spiritual experiences should not become things to lean on. The munajat put that teaching into prayer: the servant admits weakness, ignorance and dependence, and turns back to Allah alone.

    Four lines and what they teach

    1. Nearness and distance

    إلهي ما أقربك مني وما أبعدني عنك. In sense: “My God, how near You are to me, and how far I am from You.” The commentator explains that the nearness belongs to Allah, while the distance comes from the servant’s own qualities. Your distance is a reason to come back, not a reason to despair.

    2. Mercy that should remove the veil

    إلهي ما أرأفك بي فما الذي يحجبني عنك. In sense: “My God, how kind You are to me. So what is it that veils me from You?” The question has no complaint in it. It asks the heart to notice that the veil is on its own side.

    3. Knowing Allah in every change

    إلهي قد علمت باختلاف الآثار وتنقلات الأطوار أن مرادك مني أن تتعرف إلي في كل شيء. In sense: “My God, I have learned from shifting signs and changing states that You want to make Yourself known to me in everything.” Good days and hard days both become lessons in knowing Him.

    4. Decree, desire and seeking help

    إلهي إن القضاء والقدر غلبني وإن الهوى بوثائق الشهوة أسرني. In sense: “My God, decree has overcome me, and desire has bound me with its ties.” The servant names the struggle honestly. The line continues by asking Allah to be his helper, to help him and help others through him, and to enrich him by His grace so that he no longer needs to ask (فكن أنت النصير لي حتى تنصرني وتنصر بي، وأغنني بفضلك حتى أستغني بك عن طلبي). The commentary reads this as an apology and a confession. Allah is too generous to turn away someone who comes to Him with an excuse and admits his fault.

    How to read them today

    • Take one line a day. Read it slowly in Arabic and sit with the meaning before saying anything else.
    • Use them after your regular remembrance, not instead of it. See our guide to morning and evening adhkar.
    • Keep the spirit of the text. These are words of humility, not a formula with a fixed count or a promised result. The source gives no number of repetitions, so none is suggested here.

    To place this inside the wider practice of remembrance, read what dhikr means.

    FAQ

    Where do the munajat appear?

    At the end of Ibn Ata Allah’s al-Hikam, after the aphorisms. In the 1888 printing with Ibn Abbad’s commentary on archive.org, they are near the end of the volume.

    Is there a set number of times to recite them?

    No. The text gives no count or promised reward, so they are best read as heartfelt prayer.

    Can I read them in English?

    Yes, for understanding. The English here is a loose rendering written for this article, and the Arabic is given beside it.

  • Repentance in Sufism: What Qushayri’s Risala Teaches About Tawba

    Repentance in Sufism: What Qushayri’s Risala Teaches About Tawba

    Repentance in Sufism is where the path begins, not a step you leave behind. In his Risala, the classic manual of the eleventh century, Abu al-Qasim al-Qushayri opens his chapters on the spiritual stations with tawba. What follows is a summary in our own words of how he presents it. If the book is new to you, start with our introduction to Qushayri’s Risala.

    Why tawba comes first

    Qushayri treats repentance as the first station for anyone setting out on the path. He grounds it in the Qur’an’s call to all believers: وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ (“Turn to Allah all together, O believers, so that you may succeed,” Surah al-Nur 24:31).

    What the Qur’an and Sunnah say about returning

    Qushayri builds on sources every Muslim reader will recognise. The Qur’an says that Allah “loves those who turn to Him in repentance and loves those who purify themselves” (Surah al-Baqarah 2:222). It also calls for a sincere, wholehearted repentance, tawbatan nasuha (Surah al-Tahrim 66:8), and forbids despair: “Do not despair of the mercy of Allah. Allah forgives all sins” (Surah al-Zumar 39:53). You can check each verse on quran.com/2/222, quran.com/66/8 and quran.com/39/53.

    In the hadith, the Prophet (peace be upon him) said that Allah is more pleased with the repentance of His servant than a traveller who loses his camel in the desert and then finds it again (Sahih al-Bukhari 6309). He also said that he himself sought Allah’s forgiveness and turned to Him more than seventy times a day (Sahih al-Bukhari 6307). The short hadith Qushayri quotes, “regret is repentance”, is recorded by Ibn Majah (Sunan Ibn Majah 4252).

    The meaning of the word

    Tawba literally means “returning.” In the Risala it means turning back from what the Sacred Law blames toward what it praises. Qushayri cites the hadith “regret is repentance” (النَّدَمُ تَوْبَةٌ) to show that regret is at its heart.

    Three conditions

    Following the scholars before him, Qushayri lists three conditions for sound repentance:

    • regret for what you did,
    • leaving the sin at once,
    • a firm resolve not to go back to it.

    When a wrong involves other people

    The three conditions above cover a wrong between a person and Allah. Many scholars add a fourth when the wrong touched someone else: give back what was taken, or ask the person to forgive you. Imam al-Nawawi sets this out at the start of the chapter on repentance in Riyad al-Salihin (see the chapter on sunnah.com). Qushayri’s spiritual reading does not replace this. It sits on top of it.

    How al-Ghazali frames the same station

    A generation later, al-Ghazali gave repentance its own book in the Ihya Ulum al-Din, the first book of its final quarter on the qualities that save. He describes repentance as three linked parts: knowing that the sin harms you, the pain of regret that this knowledge produces, and the action that follows, which is leaving the sin now and resolving for the future. This matches Qushayri’s three conditions closely and adds a useful order: understanding comes first and feeling follows it. Our guide to the Ihya explains where this book sits.

    Common misunderstandings

    • “I have repented before and failed, so it does not count.” The classical teachers do not say this. A believer who falls again is asked to return again, with sincere regret each time.
    • “Repentance needs a special ritual or a wazifa.” The conditions are inner and practical: regret, stopping and resolve. Seeking forgiveness (istighfar) is a well-known remembrance, but no fixed formula is required to make tawba valid.
    • “Only great sinners need tawba.” Qushayri places it at the start of the path for everyone, and the hadith above shows the Prophet himself turning to Allah many times a day.

    Turning back for higher reasons

    The Risala also notes three related words for turning back: tawba, inaba and awba. As Qushayri presents them, the first is turning back out of fear of punishment, the second out of hope for reward, and the third simply because Allah commands it. For the reader, this is a ladder. Begin wherever you honestly are.

    Putting it into practice

    Qushayri’s teaching suggests a short daily review. Notice the fault, feel real regret, stop it today, and resolve not to return. Then keep up remembrance, as described in our post on the adab of dhikr. This post gives no new wazifa, because we only share practices whose classical source we can name.

    Related teachings

    Tawba links naturally to other stations on this site: muhasaba (self-accounting), the daily review that keeps repentance honest; fear and hope, the two wings that keep it balanced; and sidq (truthfulness), which keeps the resolve sincere.

    FAQ

    Where does Qushayri discuss repentance?

    In the chapter on tawba in his Risala, where it is the first of the stations.

    What are the conditions of repentance?

    Regret, leaving the sin at once, and resolving not to return.

    What is the difference between tawba, inaba and awba?

    In the Risala, they describe turning back out of fear, out of hope for reward, and for Allah’s command alone.

    Can repentance be accepted if I slip again later?

    Yes, according to the classical teachers. The door stays open. Each return needs fresh regret, stopping and resolve.

    What if the wrong was against another person?

    Scholars such as al-Nawawi add a fourth condition: restore the person’s right or ask their forgiveness.