character

Articles on good character (akhlaq) in Islam: truthfulness, trust in Allah and the Qur’anic advice of Luqman to his son.

  • 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.

  • 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.

  • 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.