Knowing the Self: The Path to Uprightness

Allah, the Exalted, says: “And within yourselves, do you not then see?” (Adh-Dhariyat 51:21)

For a person to know their own self is an act of worship, a form of insight, and a great means to uprightness, for whoever knows the places of their weakness struggles against them well, and whoever knows the places of their strength gives thanks well.

A person cannot achieve true uprightness upon the command of Allah unless they know themselves: their weakness and their strength, their needs and their appetites, and what intensifies within them at one time and weakens at another.

Knowing the self is not an end, but a means toward self-formation, spiritual struggle, and a sound course toward Allah. Uprightness is not an occasional matter in a person’s life, nor conduct that appears at one time and vanishes at another; it is a lifelong course requiring constant awareness, insight, and struggle. Among the greatest things that help a person along this course is that they come to know themselves with true knowledge. A person carries within them contradictory impulses: impulses that call them to good and obedience, and others that pull them toward appetite, desire, and heedlessness.

A servant cannot govern this inner conflict except by understanding the nature of their own self, knowing the places of its weakness and strength, and grasping how its needs and appetites change across the different stages of life.

Nor does a person live in isolation; they are surrounded by an environment and a society, with their customs and traditions and the influences within them, influences that may either assist uprightness or turn one away from it. And with the accelerating developments of this age and the changing patterns of life, the need for this awareness has become more pressing and necessary.

Hence this book, intended as a simplified educational guide to help the reader understand themselves through the different stages of life, to recognize the difference between what draws one toward uprightness and what draws one toward sin, and to walk toward Allah with insight and balance. Whoever knows themselves finds it easier to set themselves right; whoever knows their path stumbles less; and whoever walks the path of uprightness with knowledge is made firm and aided by Allah.

Introduction: The human being is a wondrous creation, possessed of an earthly, dust-born dimension and a spiritual, heavenly dimension. For this reason, a person is always caught in an inner struggle: between the call of appetite and the call of faith, between desire and God-consciousness (Taqwa), between the pull of the earth and the pull of the heaven.

The Qur’an summed up this reality in a magnificent verse: “And [by the soul] and He who proportioned it and inspired it with discernment of its wickedness and its righteousness. He has succeeded who purifies it, and he has failed who instils it [with corruption].” (Ash-Shams 91:7–10). Within every human being, then, are two opposing forces: one that drives them toward wickedness, and one that calls them toward righteousness. This Part contains twelve chapters.

The human being is neither purely angelic nor purely satanic, but rather a composite being: a body inclined toward the earth, and a spirit that yearns for the heaven. Allah says: “And certainly did We create man from an extract of clay” (Al-Mu’minun 23:12) and then says: “Then We produced him as another creation” (Al-Mu’minun 23:14), a reference to the breathing-in of the spirit. For this reason, a person lives constantly between two calls:

1. The call of eat, drink, enjoy, sleep, marry, rest, and wear fine clothing, as Allah says: “And eat and drink, but be not excessive” (Al-A’raf 7:31).

2. The call of worship Allah, obey the Messenger, pray, give in charity from your wealth, fast, be conscious of Allah, and do good to people, as Allah says: “So pray to your Lord and sacrifice [to Him alone]” (Al-Kawthar 108:2).

Allah made the heart the centre of this struggle. The Prophet ﷺ said: “Indeed, within the body there is a morsel of flesh: if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Indeed, it is the heart.” (Agreed upon). The heart, then, is the command room, the centre of direction, the source of decision.

When faith prevails within it, a person is drawn toward the heaven, answering the call of faith. When appetite prevails within it, a person is drawn toward the earth, answering the call of appetite.

What is meant by the pull of the earth is: appetite, desires, love of this worldly life. Allah says: “Beautified for people is the love of that which they desire, of women, children, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return.” (Aal ’Imran 3:14), and He says: “But you prefer the worldly life” (Al-A’la 87:16).

This pull leads a person to incline toward comfort, love pleasure, dislike obligations, and forget the Hereafter.

Opposite this stands another pull: the pull of faith, the pull of obedience, the pull of values, the pull of the Hereafter. Allah says: “But those who believe are stronger in love for Allah” (Al-Baqarah 2:165), and He says: “He has certainly succeeded who purifies it” (Ash-Shams 91:9).

This pull raises a person: from clay to the loftiest heights, from appetite to God-consciousness, from heedlessness to spiritual wakefulness.

Superiority is not measured by wealth, nor by status, nor by physical strength, but by one’s capacity to resist the pull of the earth and answer the call of the heaven. Allah says: “Indeed, the most noble of you in the sight of Allah is the most righteous of you” (Al-Hujurat 49:13), and the Prophet ﷺ said: “The true struggler (mujahid) is the one who strives against his own self in obedience to Allah, Mighty and Sublime.” (Reported by Al-Tirmidhi).

The true hero, then, is not the one who triumphs over other people or over jinn, but the one who triumphs over the desires of his own soul.

Allah made this struggle a test for the human being. He says: “[He] who created death and life to test you as to which of you is best indeed” (Al-Mulk 67:2), and He also says: “Indeed, We guided him to the way, be he grateful or ungrateful” (Al-Insan 76:3). A person is thus given the choice between two paths: the path of appetite, and the path of uprightness.

For a person to triumph over their own self, they need several means, among them:

1. Sincere faith, Allah says: “The believers are only those who, when Allah is mentioned, their hearts become fearful” (Al-Anfal 8:2).

2. Continuous worship, Allah says: “And worship your Lord until there comes to you the certainty [death]” (Al-Hijr 15:99).

3. The companionship of the righteous, the Prophet ﷺ said: “A person follows the religion of his close friend, so let each of you look closely at whom he befriends.” (Reported by Abu Dawud Al-Tayalisi in his Musnad, 4/299).

4. Struggle against the self, Allah says: “And those who strive for Us, We will surely guide them to Our ways” (Al-’Ankabut 29:69).

Imam Ibn Al-Qayyim (may Allah have mercy on him) said: “The self is like a child, if you neglect it, it grows up attached to its suckling; if you wean it, it is weaned.” (See Ibn Al-Qayyim’s books: Madarij Al-Salikin and Al-Fawa’id.)

This statement shows that the self requires upbringing and direction, for otherwise it may deviate from the correct path. Al-Hasan Al-Basri (may Allah have mercy on him) said: “The God-conscious have never ceased being God-conscious until they left much that was lawful for fear of the unlawful.” (See: Az-Zuhd wa’r-Raqa’iq and Hilyat Al-Awliya’, both by Imam Abu Nu’aym Al-Asbahani, and Siyar A’lam Al-Nubala’ by Al-Dhahabi.)

This statement shows that the God-conscious take care to abandon even things that may be permissible, for fear that they might lead them into what is forbidden.

Imam Sufyan Al-Thawri (may Allah have mercy on him) said: “The hardest struggle is the struggle against one’s own self and desires.” (See: Hilyat Al-Awliya’ by Abu Nu’aym Al-Asbahani, Siyar A’lam Al-Nubala’ by Al-Dhahabi, and Jami’ Al-’Ulum wa’l-Hikam by Ibn Rajab Al-Hanbali.)

This statement shows that struggling against the self and its desires is among the hardest forms of struggle, requiring a person to rein in their own soul and appetites.

1. Joseph (peace be upon him), when the pull of desire clashed with the pull of faith. Allah relates his words: “He said, ‘I seek refuge in Allah’” (Yusuf 12:23), and so he was granted victory in answering the call of the heaven.

2. Korah (Qarun), over whom the pull of the earth prevailed. Allah relates his words: “He said, ‘I was only given it because of knowledge I have’” (Al-Qasas 28:78), and so Allah caused the earth to swallow him.

Every person feels this struggle daily, whether they are conscious of it, and it comes to them:

1. When the caller to prayer says at dawn, “Prayer is better than sleep”, between sleep and prayer.

2. When earning a livelihood, between being content with the lawful alone or taking the unlawful.

3. When feeling anger, between forgiving for Allah’s sake or seeking revenge for oneself.

4. During trial and temptation, between following desire or following the call of God-consciousness.

Allah created the human being and placed within them two opposing dimensions: the pull of the heaven and the pull of the earth.

1. The pull of the earth: the bodily needs of food, drink, sleep, and intimacy, and the appetites that follow from them.

2. The pull of the heaven: the needs of the spirit, faith, obedience, a living conscience, and longing for Allah and the Hereafter.

3. The whole of human need is a constant movement between these two pulls, and no one is free of it.

Uprightness does not mean abolishing the body, nor neglecting the spirit; it means governing the pull of the earth by the light of the pull of the heaven, so that a person moves through life as a servant of Allah, not a servant of their own appetites.

The human being is a creature living between two worlds: the body pulling toward the earth, and the spirit pulling toward the heaven. True happiness lies in the pull of the heaven prevailing over the pull of the earth.

1. Whoever is overcome by the pull of the heaven rises, finds tranquillity, attains happiness, and is saved.

2. Whoever is overcome by the pull of the earth falls, becomes unsettled, and loses, as Allah says: “He has certainly succeeded who purifies it, and he has certainly failed who instils it [with corruption]” (Ash-Shams 91:9–10).

This Part is the foundation upon which the rest of the Parts are built, for it explains the true nature of the human being before entering the different stages of life.

Allah says: “And inspired it with discernment of its wickedness and its righteousness” (Ash-Shams 91:8), and the Prophet ﷺ said: “Indeed, within the body there is a morsel of flesh: if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Indeed, it is the heart, so whatever your heart disapproves of, leave it.” (Agreed upon).

Imam Ibn Al-Qayyim (may Allah have mercy on him) said: “The self is disposed to love what suits it, and it is set right only by being compelled toward what benefits it.” (See Ibn Al-Qayyim’s books: Rawdat Al-Muhibbin, Madarij Al-Salikin, and Al-Fawa’id.)

This statement shows that the human self tends toward things that suit it and agree with its desire, even where these amount to disobedience.

An Educational Note

Whatever a person’s circumstances, their stage of life, their level of knowledge, the influence of their environment, their health or illness, they live between:

1. The motives of sin: appetite, bodily comfort, immediate pleasure.

2. The motives of uprightness: faith, obedience, fear of Allah, hope in the Hereafter.

No stage of a person’s life is free from this struggle, but the proportions of these motives differ from one stage to another, as we shall explain in Part 2.

Introduction: Allah created the human being and made their life a sequence of stages, each with its own characteristics, its own trials, and its own rules of upbringing. Childhood and youth are the stage of earthly impulses. Allah says: “Indeed, the soul is a persistent enjoiner of evil” (Yusuf 12:53).

The Prophet ﷺ said: “Seven will Allah shade in His shade on the day when there is no shade but His: a just ruler, and a young man who grew up in the worship of his Lord…” (Agreed upon).

Imam Al-Ghazali (may Allah have mercy on him) said: “Youth is the raw material of desire; whoever masters himself in it has mastered himself thereafter.” (See Al-Ghazali’s books: Ihya’ ‘Ulum Al-Din, Kimiya’ Al-Sa’adah, and Mukhtasar Minhaj Al-Qasidin.)

This statement shows that youth is the period in which desires are strongest, and a person must be on guard against them.

Allah says: “It is Allah who created you, then causes you to die, and among you is he who is returned to the most decrepit age so that he knows, after knowledge, nothing” (An-Nahl 16:70). This verse indicates that human life is not a single stage, but a gradual journey from weakness to strength and then back to weakness again.

It is among Allah’s established ways (Sunan) that a person passes through the stages of childhood, youth, middle age, and old age, each with its own obligations, trials, opportunities, errors, and lessons.

Allah says: “It is Allah who created you from weakness, then made after weakness strength, then made after strength weakness and grey hair. He creates what He wills, and He is the Knowing, the Competent.” (Ar-Rum 30:54). This is a universal law from which no one is exempt.

The nature of this stage: the child is born weak, ignorant, in need of guidance, and quick to be influenced. Allah says: “And Allah brought you out from the wombs of your mothers not knowing a thing” (An-Nahl 16:78).

The trials of childhood: this stage’s trial is not borne by the child alone, but by parents, family, and educators. The Prophet ﷺ said: “Each of you is a shepherd, and each of you is responsible for his flock.” (Reported by Al-Bukhari, Muslim, and Malik in the Muwatta’.)

What the child needs, from an educational standpoint, at this stage: love before punishment, example before commands, teaching before accountability, encouragement rather than harshness. The Prophet ﷺ said: “Command your children to pray when they reach seven, and discipline them for it when they reach ten.” (Reported by Abu Dawud and Imam Ahmad in the Musnad.) This hadith is evidence for: gradualism in upbringing, attentiveness to age, and varying one’s approach according to the stage of life.

The danger of this stage: Youth is the most perilous stage in a person’s life, strength in the body, heat in emotion, impulsiveness in desire, and intense enthusiasm, and for this reason its trial is greatest. The Prophet ﷺ said: “Take advantage of five before five: your youth before your old age…” (Reported by Al-Hakim in Al-Mustadrak, and Abdullah ibn Al-Mubarak in his book Az-Zuhd wa’r-Raqa’iq.)

The kinds of trial that youth faces: the trial of desires, the trial of companionship, the trial of idleness, the trial of intellectual doubts, and the trial of choosing between two paths.

The virtue of the righteous young person: for this reason, the standing of the upright young person is immense in the sight of Allah. The Prophet ﷺ said, among the seven whom Allah will shade in His shade on the day when there is no shade but His: “…and a young man who grew up in the worship of Allah…” (Agreed upon, and Malik in the Muwatta’.)

A special Prophetic guidance for the young: it is related from Ibn Abbas (may Allah be pleased with them both) that the Prophet ﷺ said: “O young man, I shall teach you some words: guard Allah and He will guard you; guard Allah and you will find Him before you. If you ask, ask Allah; if you seek help, seek help from Allah. And know that if the whole nation were to gather to benefit you with something, they could not benefit you except with something Allah had already written for you, and if they were to gather to harm you with something, they could not harm you except with something Allah had already written against you. The pens have been lifted and the pages have dried.” (Reported by Al-Tirmidhi.)

This hadith shows that youth is a stage of building conviction, requiring the instilling of great foundational meanings more than an abundance of detail.

The trial of responsibility at this stage: duties multiply, responsibilities grow, and a person enters the arena of work and family.

Its trial lies in: wealth, spouse, children, position, and firmness upon principle. Allah says: “Your wealth and your children are but a trial” (At-Taghabun 64:15), and He says: “O you who have believed, indeed among your spouses and your children are enemies to you, so beware of them” (At-Taghabun 64:14).

What is required at this stage: balance, wisdom, patience, and firmness. The Prophet ﷺ said: “The strong believer is better and more beloved to Allah than the weak believer.” (Reported by Muslim.)

The trial of weakness and need: toward the end of life, a person returns to weakness just as they began. Allah says: “And among you is he who is returned to the most decrepit age so that he knows, after knowledge, nothing” (An-Nahl 16:70).

1. The trials of this stage: bodily weakness, diminished patience, need for others, and feelings of loneliness.

2. Here the test lies in: contentment, patience, and a good ending.

The difference between the stages means a difference in the method of upbringing. It is not right to raise a child as one raises a youth, nor a youth as one treats an elder, nor a beginning student of knowledge as one treats an advanced scholar.

Imam Ibn Al-Qayyim (may Allah have mercy on him) said: “Address people according to what their minds can bear, this is a foundational principle of upbringing.” (See Ibn Al-Qayyim’s books: Madarij Al-Salikin, Rawdat Al-Muhibbin, and Al-Fawa’id.)

This statement shows that upbringing and guidance must correspond to people’s level of understanding and intellect.

Allah’s established way regarding trial across the stages: Allah says: “Do people think that they will be left to say, ‘We believe,’ and they will not be tried?” (Al-’Ankabut 29:2). Trial, then, accompanies a person at every stage, though it differs:

Islam’s approach rests on gradualism, gentleness, attentiveness to capacity, and varying one’s address according to age.

The Prophet ﷺ said: “Make things easy and do not make them difficult; give glad tidings and do not repel people.” (Agreed upon, and Ahmad in the Musnad.)

Human life consists of distinct, varying stages. Each stage has a different trial. Successful upbringing takes this variation into account. Educational failure most often results from conflating the stages.

Whoever understands Allah’s established way in the variation of ages raises their children well, disciplines their own self well, understands the errors of others, and walks toward Allah with wisdom and insight, as Allah says: “And Allah is Acquainted with what you do” (At-Taghabun 64:8).

Educational estimate of proportions (this stage, childhood/youth): 1. Motives toward sin at this stage: very, very high (approximately 70–80%). 2. Motives toward uprightness at this stage: present, but in need of strengthening (approximately 20–30%).

A note on this stage: Desire is strong, heedlessness is easy, and temptations are many. For this reason, uprightness is harder here, and its reward is greater, and Allah’s joy in it is more intense, because it comes through genuine struggle.

Introduction to Part 3: After the stage of youth, human life passes through two great turning points:

1. The stage of middle age (kuhulah): the stage of intellectual maturity and life-balance.

2. The stage of old age (shaykhukhah): the stage of gradual weakening and return to one’s origin.

The Noble Qur’an draws attention to these two stages in Allah’s words: “It is Allah who created you from weakness, then made after weakness strength, then made after strength weakness and grey hair” (Ar-Rum 30:54).

This verse maps out the whole course of human life: the weakness of childhood, the strength of youth, the balance of middle age, and the weakness of old age.

1. The nature of this stage: in middle age, a person has matured intellectually, settled psychologically, calmed their impulses, and gained increased experience of life. It is the stage of complete reasoning, emotional balance, and sound judgement. Allah says: “And when he attained his full strength and was mature, we bestowed upon him judgement and knowledge” (Al-Qasas 28:14), evidence that middle age is a time of wisdom, of decision-making, and of bearing great responsibilities.

2. The trials of middle age: although this stage is one of balance, it carries its own trials, among them: the trial of wealth, the trial of position, the trial of family and children, and the trial of firmness upon principle. Allah says: “And We test you with evil and with good as trial” (Al-Anbiya 21:35).

3. Responsibility at this stage: a person now typically becomes a father, a spouse, a leader, an educator. For this reason, the Prophet ﷺ said: “Each of you is a shepherd, and each of you is responsible for his flock.” (Reported by Al-Bukhari.) The trial here is one of trust and responsibility more than one of desire or impulsiveness.

4. The balance required in middle age: what is required of a person at this stage is moderation, wisdom, combining this world and the next, and being a good example for those who follow. Allah says: “And thus We have made you a just, balanced community” (Al-Baqarah 2:143).

The reality of this stage: after strength and balance comes Allah’s inevitable decree. Allah says: “And among you is he who is returned to the most decrepit age” (An-Nahl 16:70).

1. Old age is a stage of bodily weakness, diminished physical energy, declining capacity, and increased need for others.

2. The wisdom of this stage: among the greatest wisdoms in old age are reminding a person of the truth of their weakness, severing attachment to this world, preparing to meet Allah, and returning a person to their original state. Allah says: “And whoever We grant long life, we reverse in creation” (Ya-Sin 36:68).

3. The trials of old age: the trials of this stage differ from all that came before: the trial of illness, the trial of incapacity, the trial of loneliness, the trial of needing others, and the trial of patience amid pain. For this reason, the Prophet ﷺ used to supplicate: “O Allah, I seek refuge in You from decrepit old age.” (Reported by Al-Bukhari in his Sahih.)

4. The greatest virtue of this stage: patience with bodily pain, contentment with Allah’s decree, and offering counsel and guidance to children and grandchildren.

5. The most important worship in old age is contentment with the decree of Allah, patience with weakness, abundant remembrance of Allah, invoking blessings upon the Prophet, seeking forgiveness, and supplication. The Prophet ﷺ said: “How wondrous is the affair of the believer, all his affairs are good for him, and this is for only the believer. If good befalls him, he is grateful, and that is good for him; and if harm befalls him, he is patient, and that is good for him.” (Reported by Muslim, and Al-Tabarani in Al-Mu’jam Al-Awsat.)

1. In middle age, what is generally required is: work, giving, leadership, upbringing, and bearing responsibility.

2. In old age, what is required is: patience, submission, abundant remembrance, and a good ending. Allah says: “So be patient with gracious patience” (Al-Ma’arij 70:5).

Among the educational errors is the belief that worship belongs only to old age, or that worldly work has no value once a person grows old. The correct approach is balance. The Prophet ﷺ said: “If the Hour is established while one of you has a seedling in his hand, let him plant it.” (Reported by Imam Ahmad.) This hadith teaches us that giving does not stop with age, and that righteous work continues until the very last moment of life.

Islam attends closely to the elderly. The Prophet ﷺ said: “He is not of us who does not show mercy to our young and honour our elders.” (Reported by Al-Tirmidhi.) This hadith shows that among society’s duties are respecting the elderly, caring for them, being patient with them, and benefiting from their experience.

That strength is temporary; that this world is ever-changing; that wisdom ripens with time; and that preparation for the Hereafter is the work of an entire lifetime.

Middle age is the stage of balance, maturity, and giving. Old age is the stage of weakness, and of turning toward Allah for a good ending, and toward people for assistance. Each stage has its own duties and trials. The wise person is the one who knows what is required of them at each stage.

Whoever understands Allah’s established way in middle age and old age is not deceived by their own strength, nor despairs at their own weakness, but walks toward Allah with a tranquil heart, as Allah says: “O reassured soul, return to your Lord, well-pleased and pleasing [to Him]” (Al-Fajr 89:27–28).

The Prophet ﷺ said: “The best of you is he whose life is long and whose deeds are good.” (Reported by Al-Tirmidhi.)

Al-Hasan Al-Basri (may Allah have mercy on him) said: “How shameful it is for an old man to commit adultery after age has weakened his desire.” (See: Siyar A’lam Al-Nubala’ by Al-Dhahabi, Hilyat Al-Awliya’ by Abu Nu’aym Al-Asbahani, and Kitab Al-Zuhd by Imam Ahmad.)

This statement shows that Al-Hasan Al-Basri considered adultery especially repugnant in the case of an elderly man whose age has advanced and whose desire has weakened, since he has already passed beyond the stage dominated by appetite and instinct.

Educational estimate of proportions: 1. Motives toward sin at this stage are moderate, tending toward weaker (approximately 30–40%). 2. Motives toward uprightness at this stage are strong, tending toward stronger (approximately 60–70%).

At this stage: desires diminish, lessons multiply, and the appointed time draws near, so uprightness becomes relatively easier, yet the responsibility becomes greater still.

Incapacity and advanced old age, the stage in which desire weakens, and the force of reasoned argument grows strong. Allah says: “And among you is he who is returned to the most decrepit age” (An-Nahl 16:70).

The Prophet ﷺ said: “Indeed, Allah does not look at your outward forms or your bodies, but He looks at your hearts and your deeds.” (Reported by Muslim.)

Imam Ibn Rajab Al-Hanbali (may Allah have mercy on him) said: “A sin committed when its motive is weak is uglier than the same sin committed when its motive is strong.” (See: Jami’ Al-’Ulum wa’l-Hikam by Ibn Rajab Al-Hanbali.)

This statement shows that committing a sin when the impulses driving it are weak is uglier than committing it when those impulses are strong.

Among the greatest of Allah’s established ways in His creation is that a person begins weak, then grows strong, then returns once more to weakness, and the stage of advanced old age and incapacity represents the natural conclusion of life’s journey, a stage in which the scales shift: desires weaken, instincts quiet, worldly cravings diminish, and experience and wisdom grow stronger.

Allah says: “It is Allah who created you from weakness, then made after weakness strength, then made after strength weakness and grey hair” (Ar-Rum 30:54). This stage is the final station of worldly life, and within its Allah’s wisdom regarding the human being becomes fully manifest.

The stage of incapacity and advanced old age is marked by several characteristics: bodily weakness, diminished activity, fading desire, increased experience, clarity of vision, and soundness of judgement.

It is a stage in which the dominion of the body weakens while the dominion of the intellect grows strong. The meaning of “weak desire, strong argument”:

1. In youth, desire is strong, emotion prevails, and wisdom is limited.

2. In old age, desire quiets, cravings subside, experience comes to the fore, and a person becomes more capable of understanding and judgement. Hence it was said: “The opinion of the elder is better than the exploits of the young.”

Allah says: “And among you is he who is returned to the most decrepit age so that he knows, after knowledge, nothing” (An-Nahl 16:70). This verse indicates that old age weakens the body and may weaken memory, but it generally strengthens insight and experience before one reaches the most decrepit stage of all. Allah also relates the words of Zechariah: “And old age has reached me” (Aal ’Imran 3:40), old age, then, is mentioned in the Qur’an in connection with wisdom and dignity.

At this stage a person becomes more forbearing, less impulsive, more capable of self-restraint, and further from haste, for which reason the Arabs used to say: “Sound judgement lies with those advanced in years.”

Evidence from the Sunnah: the Prophet ﷺ said: “Blessing accompanies your elders.” (Reported by Ibn Hibban.) This hadith shows that the elderly are generally people of experience, sound opinion, and deserve respect and esteem. The Prophet ﷺ also said: “He is not of us who does not honour our elders.” (Reported by Al-Tirmidhi.)

In youth, trial generally comes through desires, wealth, status, and the struggle against one’s own inclinations.

In old age, trial comes through patience with weakness, bearing illness, contentment with the decree, and dependence upon others.

For this reason, the Prophet ﷺ used to supplicate: “O Allah, I seek refuge in You from worry and grief, and I seek refuge in You from incapacity and laziness.” (Reported by Al-Bukhari and Muslim.) Incapacity, then, is among the greatest trials of this stage.

Among Allah’s wisdoms is that the more a person’s years advance, the more their understanding of life deepens, the more they perceive the consequences of things, the more they learn from their errors, and the more insightful they become. Allah says: “But above every possessor of knowledge is one more knowing” (Yusuf 12:76). Old age, then, is not merely a stage of decline, but a stage of intellectual and spiritual maturity.

What is required of the elderly includes: abundant remembrance of Allah, passing on experience to the younger generations, patience with what Allah has decreed, preparing to meet Allah, praying for good for the coming generations, and holding a good opinion of Allah. The Prophet ﷺ said: “When Allah intends good for His servant, He hastens his punishment in this world.” They asked, “And how does He hasten it?” He said, “He guides him to a righteous deed, and then takes him while engaged in it.” (Reported by Ahmad in the Musnad, and Al-Tahawi in Sharh Mushkil Al-Athar.)

Islam accords the elderly an exalted standing: respect, care, esteem, and kindness. Allah says: “And your Lord has decreed that you worship none but Him, and to parents, good treatment. Whether one or both reach old age with you, do not say to them a word of disrespect, and do not repel them, but speak to them a noble word.” (Al-Isra’ 17:23). This verse is a complete constitution for dealing with the elderly.

When desire weakens, the opportunity grows greater for: devoting oneself to worship, correcting one’s course, increasing repentance, and taking stock of oneself. Allah says: “And worship your Lord until there comes to you the certainty [death]” (Al-Hijr 15:99).

Among the most important lessons at this stage: that desire is fleeting; that strength is closer to passing away; that wisdom is the fruit of experience; that a person’s worth lies not in their strength but in their insight; and that the best provision in old age is righteous deed.

Advanced old age is a stage of physical weakness, yet one of intellectual and spiritual strength, a stage in which the dominion of desire recedes, and the voice of wisdom rises, and in which a person draws closer to the meeting with their Lord.

The wise person is the one who understands the message of this stage: thanking Allah for what has passed, being patient with what remains, and preparing for the Hereafter in the best possible way, as Allah says: “The Day when there will not benefit [anyone] wealth or children, but only one who comes to Allah with a sound heart” (Ash-Shu’ara 26:88–89).

Educational estimate of proportions: 1. Motives toward sin at this stage are very, very, very weak (approximately 10– 20%). 2. Motives toward uprightness at this stage are very, very strong (approximately 80–90%).

For this reason, moral transgression at this stage is more severely detested in the sight of Allah, since it occurs despite weak desire, the nearness of departure, and the clarity of truth.

Introduction to this Part: Allah says: “[He] who created death and life to test you as to which of you is best indeed” (Al-Mulk 67:2).

This noble verse establishes the great principle of Islamic education: that human life is a sequence of stages, each with its own balance and its own appropriate test, and that what is required of the servant at every stage is to be best indeed, not merely most indeed.

What is meant by the just educational balance is that an educator, or a person dealing with their own self, engage according to the stages of life, one’s capacities, and one’s circumstances, without excess or negligence, and without burdening oneself or others beyond what they can bear.

It is not wise to demand of a child what is demanded of a youth, nor to treat a beginner in the pursuit of knowledge as one treats a scholar, nor to measure a newly repentant person by the standards of the earliest generations of Islam. This is among the deep understanding (Fiqh) of religion and education.

Qur’anic evidence for attending to the different stages: Allah says: “Allah does not charge a soul except [with that within] its capacity” (Al-Baqarah 2:286), and He also says: “And Allah brought you out from the wombs of your mothers not knowing a thing” (An-Nahl 16:78).

These verses indicate that a person progresses gradually in knowledge, gradually in capacity, and gradually in the obligations placed upon them. From this it follows that teaching and upbringing must proceed through balanced stages.

The verse did not say, “most of you indeed,” but rather: “which of you is best indeed.”

Al-Fudayl ibn ’Iyad (may Allah have mercy on him) explained this: “Best indeed means most sincere and most correct, for a deed that is sincere but not correct is not accepted, and a deed that is correct but not sincere is not accepted.” (See Siyar A’lam Al-Nubala’ by Al-Dhahabi, and Hilyat Al-Awliya’ by Abu Nu’aym Al-Asbahani.)

This shows that the balance is not the quantity of deeds, but rather: sound understanding, sincerity of intention, conformity with the Sunnah, and attentiveness to one’s stage and capacity.

Imam Sufyan Al-Thawri (may Allah have mercy on him) said: “The ascetic is not the one who abandons this world, but the one who knows it’s true worth.” (See Siyar A’lam Al-Nubala’ by Al-Dhahabi, and Hilyat Al-Awliya’ by Abu Nu’aym Al-Asbahani.)

This is a tremendous principle in education, for balanced upbringing does not call for hatred of this world, abandonment of work, or neglect of cultivating the earth.

Rather, it calls for placing this world in its proper position, as a means, not an end.

Qur’anic evidence for this understanding: Allah says: “But seek, through that which Allah has given you, the home of the Hereafter, and do not forget your share of this world” (Al-Qasas 28:77), a clear balance between religion and this world, spirit and body, worship and work.

It is related from the Prophet ﷺ that he said: “Indeed, your Lord has a right over you, your own self has a right over you, and your family has a right over you, so give each due its right.” (Reported by Al-Bukhari.) This hadith is the golden rule of the educational balance: no monasticism in Islam, and no immersion in worldliness, but rather balance and justice between rights and duties.

The Prophet ﷺ raised the Companions in stages: beginning with faith before rulings, beginning with creed before its branches, beginning with the purification of hearts before multiplying obligations.

’A’ishah (may Allah be pleased with her) said: “What was first revealed of it were short chapters mentioning Paradise and the Fire, until when people had turned to Islam, [verses on] the lawful and unlawful were revealed.” (Reported by Al-Bukhari.) This is practical evidence for the graduated educational balance.

Imam Ibn Al-Qayyim (may Allah have mercy on him) said: “Whoever knows the stages of the path but does not attend to people’s different ranks corrupts more than he sets right.” (See Ibn Al-Qayyim’s books: Madarij Al-Salikin and Al-Fawa’id.)

This statement shows that whoever knows the path to Allah but fails to attend to people’s varying levels within religion may end up doing more harm than good.

Imam Al-Shatibi (may Allah have mercy on him) said: “The obligations of the Shari’ah are built upon ease, the removal of hardship, and attentiveness to capacity.” (See Al-Shatibi’s books: Al-Muwafaqat fi Usul Al-Shari’ah and Al-I’tisam.)

This statement shows that Islamic law considers ease and the removal of hardship for people and considers a person’s ability and capacity.

Ibn Mas’ud (may Allah be pleased with him) said: “You are in a time in which its jurists are many and its orators are few, and a time will come in which its jurists are few and its orators are many.” (Reported by Al-Darimi in his Sunan, and Ibn Abi Shaybah in Al-Musannaf.)

This statement shows that in the time of the Companions, jurists were many and orators were few, whereas in our own time, jurists will grow scarce and orators will multiply.

This points to the necessity of patient, gradual upbringing; understanding before action; and foundation-building before the imposition of obligations.

Just balance requires that we consider, in upbringing, guidance, teaching, and da’wah:

1. The stages of life: teach and endear religion to the child; guide and steady the youth; consolidate and draw upon experience with the elder.

2. The stages of religious commitment: gentleness with the beginner; guidance for the intermediate; refinement for the advanced.

3. The variation in capacities: people are not equal in memorization, nor in understanding, nor in ambition. Allah says: “They are [varying] degrees in the sight of Allah” (Aal ’Imran 3:163).

The just educational balance rests upon these foundations: attending to the stages of life, gradualism in obligation, combining this world and the Hereafter, caring for quality before quantity, and wisdom and gentleness rather than harshness and severity.

Whoever understands this balance raises themselves correctly, raises their children in a balanced way, and calls to Allah with insight, as Allah says: “Invite to the way of your Lord with wisdom and good instruction” (An-Nahl 16:125).

A human being lives between an angelic side and a bestial side: a spiritual side that raises them to the ascents of perfection, and a bodily side that may cast them down to the depths of decline. If a person elevates their spirit and governs their body by the light of revelation, they approach the state of the angels in purity and uprightness; and if they surrender to their desires, giving free rein to the body without measure, they descend until they resemble the animal in their subjugation to instinct and its dominance over them.

A human being lives between resembling the angels and resembling the animals, between the pull of the heaven and the pull of the earth. Allah says: “We have certainly created man in the best of stature; then We return him to the lowest of the low” (At-Tin 95:4–5).

A human being is not a creature of fixed direction, nor a being of a single dimension, but a composite existence living in a state of constant tension between two opposing forces: one that raises them to the heights of perfection, and one that pulls them down to the depths of decline.

Hence a person stands, throughout their whole life, at a crossroads, never able to escape the choice between the two paths.

Allah created the human being in the best of forms: a mind that discerns, a heart that reasons, and a spirit that reaches beyond the material. Yet this excellence in creation is not a final guarantee of loftiness, it is a potential, an open project, that may either be completed or aborted.

If a person answers the call of their spirit, connects with the unseen, and submits their reins to revelation, they come to resemble the angels, not in their created form, but in purity of direction, loftiness of purpose, mastery over desire, and precedence given to obedience.

But if a person immerses themselves in their desires, unleashes their instincts without measure, and surrenders to the pull of the earth, they come to resemble the animal, not in outward form, but in living by pure instinct, submitting to pleasure, and worshipping self-interest.

Uprightness, in its true reality, is not a separation from the earth, nor a suspension of instinct, but rather the management of balance under the authority of heaven:

1. The pull of the heaven draws a person toward: meaning, values, purpose, and conscious servitude to Allah.

2. The pull of the earth draws them toward: pleasure, possession, dominance, and immediate gratification.

A person is not blamed for the presence of both pulls within them; rather, they are held accountable for which one they favour: which takes the lead, spirit or appetite? values or instincts?

A person draws near to the angels when they make revelation the standard of their understanding, make the Hereafter the criterion of their decisions, and make the purification of the self the purpose of their life.

The description “angelic” here is a description of conduct, not of created nature, it is discipline, loftiness, and uprightness within a world filled with temptations.

Hence faith is not merely an idea, but a supreme force of attraction, redirecting a person whenever they are about to fall.

When values are stripped from life, revelation is sidelined, and a person is reduced to their body alone, they lose their compass and descend from their humanity without even realizing it.

This fall to the lowest of the low does not happen suddenly; it begins with justifying desire, normalizing sin, prioritizing expedience over principle, and disabling conscience in the name of “realism”, until a person becomes a captive of that which they were created to govern, rather than something governed by it.

Uprightness is not an infallible ideal, but a constant movement of correction, a repeated return to heaven whenever the earth pulls us away.

For this reason, the path of uprightness consists of knowledge of the self, awareness of the inner struggle, nourishment of the spirit, struggle against desire, and constant connection to Allah.

Allah says: “Indeed, those who have believed and done righteous deeds…” (Al-Buruj 85:11), faith preserves the direction, and righteous deed keeps the course steady.

A person is not defined by the instincts they possess, for these they share with the animal, nor are they measured merely by their intellect, for intellect too may be turned to evil. Rather, they are measured by their direction: toward what do they tend, and by which pull do they live?

Whoever lives attached to heaven, walking by its light, is in the best of stature; and whoever severs their connection to it, surrendering to the earth alone, is returned to the lowest of the low.

Introduction to Part 7: A human being does not live alone, but within a family, a society, an environment, customs, and traditions. For this reason, true uprightness is never the uprightness of an isolated individual, but an uprightness lived within a reality full of influences and challenges. Allah says: “To each of you We have prescribed a law and a method” (Al-Ma’idah 5:48).

The Prophet ﷺ said: “Each of you is a shepherd, and each of you is responsible for his flock” (Agreed upon). These two texts lay the foundation of this Part: every stage has its own suitable approaches, and every person carries a responsibility toward their environment and society, with the level of uprightness varying according to the stage of life.

The meaning of uprightness amid environment: uprightness is not merely individual worship, but rather: steadfastness in religion, commitment to truth, good conduct toward people, and the capacity to remain firm despite external influences. Allah says: “So remain upright as you have been commanded, and [with you] those who have turned back [to Allah]” (Hud 11:112). He did not say “remain upright alone,” but “and those who have turned back with you”, a reference to the collective, societal nature of uprightness.

The meaning of Allah’s words, “To each of you We have prescribed a law and a method” (Al-Ma’idah 5:48): this verse indicates that people differ in their environments, differ in their stages of life, and differ in their capacities, yet what is required of all is commitment to Allah’s law, with due attention to their reality, their time, and their society.

Uprightness in a village, then, is not the same as uprightness in a city, and uprightness in childhood is not the same as uprightness in youth, middle age, old age, or advanced years.

A person’s responsibility toward their environment: the Prophet ﷺ said: “Each of you is a shepherd, and each of you is responsible for his flock” (Agreed upon). This hadith is a great foundation for understanding societal uprightness: the father is a shepherd in his household, the mother a shepherd in her family, the teacher a shepherd over his class and students, the imam a shepherd in his mosque, the young person a shepherd over their surroundings, the ruler a shepherd over their region, and the head of state a shepherd over the nation. Uprightness, then, is not merely saving oneself, but saving those around oneself as well.

Statements of the scholars on societal uprightness: Imam Al-Nawawi (may Allah have mercy on him) said: “Uprightness is the sustained obedience of Allah, outwardly and inwardly, in every state.” (See: Sharh Sahih Muslim by Al-Nawawi, and his Riyad Al-Salihin.)

This statement shows that uprightness means commitment to obeying Allah, outwardly and inwardly, in all circumstances.

Shaykh Al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: “The greatest honour is sustained uprightness.” (See his books: Majmu’ Al-Fatawa and Al-Istiqamah.)

This statement shows that the greatest thing a person can attain is sustained uprightness upon the path of Allah.

Al-Hasan Al-Basri (may Allah have mercy on him) said: “Faith is not [merely] wishful thinking, nor outward adornment, but what settles firmly in the heart and is confirmed by deed.” (See: Siyar A’lam Al-Nubala’ by Al-Dhahabi, and Hilyat Al-Awliya’ by Abu Nu’aym Al-Asbahani.)

This statement shows that faith is not mere words or wishful thinking, but what becomes firm in the heart and is confirmed by action.

These statements together show that uprightness is not slogans, but practical steadfastness within society.

Practical expressions of uprightness in society: uprightness manifests in honesty in dealings, trustworthiness in employment, justice within the family, good neighbourliness, and counselling people toward good. Allah says: “And speak to people good [words]” (Al-Baqarah 2:83).

Contemporary challenges to uprightness: today a person faces: the weakening influence of media, the influence of social media platforms, bad companionship, and many temptations, yet the principle remains: “And those who strive for Us, We will surely guide them to Our ways” (Al-’Ankabut 29:69). Uprightness across the stages of life takes different forms according to each stage:

In childhood, a person absorbs their environment without full awareness; their earliest habits are formed by the home and surroundings, and their capacity to distinguish right from wrong is still limited.

For this reason, the child is not required to be perfect but is raised upon the foundations of uprightness: honesty, trustworthiness, love of prayer, and respect for elders. The Prophet ﷺ said: “Command your children to pray when they reach seven, and discipline them for it when they reach ten.” (Reported by Imam Ahmad in his Musnad.)

A child’s uprightness begins, then, with the home, the school, and good example. Allah says: “O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones” (At-Tahrim 66:6).

The influence of environment: the family is the first and strongest environment for a person, and habits are instilled at this stage before they are ever discussed or debated.

Educational guidance: protecting the child from corrupt environments, instilling values through example rather than words, and connecting the child to worship through love, not compulsion. Allah says: “And Allah brought you out from the wombs of your mothers not knowing a thing” (An-Nahl 16:78).

In the stage of youth, the most perilous of all stages, the need for belonging intensifies, desires multiply, influences multiply, the effect of companionship grows immense, social and intellectual temptations abound, and the pressure of friends and environment intensifies. For this reason, the greatest model here remains: “…and a young man who grew up in the worship of Allah…” (Agreed upon).

Guidance for the young toward uprightness: Allah says: “And do not follow desire, for it will lead you astray from the way of Allah” (Sad 38:26), and the Prophet ﷺ said: “Guard Allah and He will guard you.” (Reported by Al-Tirmidhi.)

Uprightness in youth, then, comes through choosing righteous companionship, remaining firm upon prayer, keeping distance from harmful environments, continuing to seek knowledge, and channelling one’s energies toward what pleases Allah.

The influence of environment: friends are more dangerous than place itself; media shapes convictions; a weakened society influences decisions. The Prophet ﷺ said: “A person follows the religion of his close friend, so let each of you look closely at whom he befriends.” (Reported by Abu Dawud Al-Tayalisi in his Musnad.)

Educational guidance: choosing companionship well; learning to say “no” to a corrupting environment; being aware of contemporary developments without being swept along by them.

A contemporary example: a young man who maintains his prayers at the mosque and attends circles of knowledge despite the mockery of his peers, remaining steadfast without cutting himself off from society.

At this stage, a person becomes more aware, less impulsive, and more capable of discernment. They become a father, a spouse, a leader, an example, and so their uprightness lies in: justice, trustworthiness, raising their children, and reforming their society. Allah says: “Indeed, Allah orders justice and good conduct” (An-Nahl 16:90), and Imam Ibn Al-Qayyim (may Allah have mercy on him) said: “The uprightness of the elder is not for himself alone, but a guidance for those who come after him.” (See Ibn Al-Qayyim’s books: Madarij Al-Salikin and Al-Fawa’id.)

This statement shows that the uprightness of a person advanced in years benefits not only themselves but also serves as guidance and a model for those who come after.

The influence of environment: a person becomes one who influences, not merely one who is influenced, and their actions may be taken as an example. Allah says: “And We made from among them leaders guiding by Our command when they were patient” (As-Sajdah 32:24).

Educational guidance: reforming one’s environment rather than fleeing it; raising children with awareness rather than isolation; guiding social customs rather than adopting them wholesale.

A contemporary example: regulating the use of technology within one’s household, to create a wholesome environment amid an open world.

In old age, desires diminish, vision grows clear, and the weight of one’s words increases. Uprightness here lies in: patience, abundant remembrance, a good ending, and passing on experience to the generations. Allah says: “And worship your Lord until there comes to you the certainty [death]” (Al-Hijr 15:99), and the Prophet ﷺ said: “The best of people is he whose life is long and whose deeds are good.” (Reported by Al-Tirmidhi.)

The influence of environment on uprightness: an environment may be righteous, assisting one toward good, or corrupt, exerting pressure upon a person. Allah says: “And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His face” (Al-Kahf 18:28), and the Prophet ﷺ said: “A person follows the religion of his close friend, so let each of you look closely at whom he befriends.” (Reported by Abu Dawud Al-Tayalisi.)

For this reason, the believer needs righteous companionship, an upright family, a mosque that assists them toward obedience, a society that reminds them of their duties, and a circle of knowledge to nourish them with learning. Uprightness, then, is not merely an individual effort, but an integrated system.

The influence of environment: people look to the elder as a point of reference, and their conduct either strengthens or corrupts. The Prophet ﷺ said: “He is not of us who does not honour our elders and show mercy to our young.” (Reported by Al-Tirmidhi in his Sunan, and Imam Ahmad in his Musnad.)

Educational guidance: that the elder be an example, not one who is lax; that they warn against deviation rather than justify it; and that they engage with the age through the balance of wisdom.

A contemporary example: an elder who uses social media for counsel and reminder, not to spread discord, or to pry into people’s faults and private matters.

At this stage, the body weakens, yet moral responsibility remains, and one’s final word carries great influence. Allah says: “And Abraham instructed his sons [to follow this], and [so did] Jacob, [saying], ‘O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims [submitting to Him].’” (Al-Baqarah 2:132).

Educational guidance: steadfastness upon one’s values, correcting misconceptions before departing this life, and leaving a righteous mark upon one’s surrounding environment.

Environment changes, but the standard remains one; every stage has its own manner of uprightness; and whoever understands the influence of environment across their lifetime deals with it well.

An Educational Summary

People cannot be measured by a single standard; uprightness cannot be understood without understanding the nature of one’s stage of life; and the person of greatest reward is the one who obeys Allah precisely where sin lay closest at hand.

Knowing the self-saves a person from arrogance, prevents them from despair, teaches them where to be strict with themselves and where to be grateful to Allah, and it is among the greatest gateways to uprightness.

Uprightness amid environment and society means steadfastness in religion, fulfilling one’s responsibility, attending to the different stages, reforming oneself and others, and adapting to reality without compromising one’s principles.

Whoever understands this Part realizes that uprightness is not a momentary stance, but the project of an entire lifetime, beginning in childhood and extending to old age, as Allah says: “Indeed, those who have said, ‘Our Lord is Allah,’ and then remained upright, the angels will descend upon them, [saying], ‘Do not fear and do not grieve, but receive good tidings of Paradise, which you were promised.’” (Fussilat 41:30).

The book Knowing the Self: The Path to Uprightness rests upon a central idea: that uprightness is not a fleeting behaviour or a formal commitment, but the fruit of a deep knowledge of the human self as Allah created it, together with a precise understanding of the laws governing its purification and its deviation, and the principles of its reform and correction. A person cannot walk a truly straight path toward Allah unless they know themselves: their motives, their appetites, their fears, their points of weakness and strength, and how they are affected by environment, society, and trial.

The book proceeds from the Qur’anic and Prophetic grounding of the concept of the self, showing that it is not a single, fixed entity, but rather a field of struggle between the innate disposition (fitrah) that inclines toward truth, the desire that pulls it toward deviation, and Satan, who adorns and justifies. From this arise the varying states of the self, the soul commanding evil, the self-reproaching soul, and the reassured soul, and a person’s movement between them is tied to the extent of their self-awareness and their struggle against their own inclinations.

This book affirms that many manifestations of religious and behavioural disorder do not stem from any weakness in the sacred texts or any deficiency in the Shari’ah, but rather from ignorance of the self and mishandling it. How many a person has known the religious ruling, yet been unable to apply it, because they did not understand the nature of their own self, did not observe the principle of gradualism, and did not balance their capacity against what was required of them. From this arises the educational dimension of the book, which links knowledge to practice, and faith to conduct, in a realistic connection that addresses the human being as they are, not as they are imagined in theory.

The book also addresses the interwoven relationship between heart, mind, self, and body, establishing that uprightness is an integrated project encompassing both the inward and the outward together, for the corruption of the inner self is reflected in the outward, just as the neglect of the outward affects the inner self. It therefore holds that acts of worship are not rituals detached from the self, but instruments of purification and construction, when performed according to their true function and purpose, not merely their outward form.

It further sheds light on the influence of environment and society in shaping the self, showing that a person is affected by their surroundings in thought, feeling, and conduct, and that uprightness within a corrupt environment requires heightened awareness.

In closing: knowing the self is not a theoretical science to be merely discussed, nor a passing instinct to be admired, it is the beginning of the path to Allah, the foundation of uprightness, and the standard by which the heart is purified and conduct is set right. Whoever knows themselves, their attributes and their needs, their innate disposition and their purposes, perceives the flaws within themselves before those in their outward conduct, and strives to correct them with insight, not heedlessness.

This book has dealt with the true nature of the self and its divisions, exposed its afflictions and the avenues by which Satan approaches it, explained the paths of its purification and struggle against it, and linked the soundness of the inner self to the uprightness of outward conduct, affirming that deeds without sincerity are worthless, and knowledge without purification is a burden. It has also highlighted the role of self-accounting, vigilance, repentance, and patience in building a balanced self, one guided by revelation, illuminated by reason, and elevated by good character.

This effort has been nothing but a sincere call for a person to return to themselves in self-accounting, to turn toward their Lord, and to turn away from heedlessness, that their course through this life may be one of awareness, not imitation, and of true uprightness, not mere claim. For the reform of the individual is the foundation of the reform of society, and the uprightness of the self is the key to happiness in this world and the next.

We ask Allah, Mighty and Sublime, to make this work sincerely for His sake, of benefit to whoever reads it, an aid to knowing the self, and a means leading to the path of uprightness. He is the One who grants that, and He is fully capable of it.

O Allah, send prayers, peace, and blessings upon Your servant, Your Prophet, and Your Messenger, Muhammad ibn Abdullah, and upon his family and companions, and upon all who follow them in righteousness until the Day of Judgement.