How do I keep my īmān strong?
The Prophet ﷺ said īmān wears out in the heart like a garment wears out on the body — so ask Allah to renew it. The classical scholars prescribed specific daily practices to keep faith alive.
10 passages from 7 books in the library
The scholars taught that strong faith is the root that every other religious state, word, and deed grows from. As al-Ghazali notes, a person of strong faith does not lack love for what Allah loves, and his reliance on Allah is built upon that same firm faith. The passages also observe that the strength of one's faith shapes how one bears trials and holds back wealth in trust, and that one should be discerning about close company. Faith, in this telling, is sustained by aligning the heart's loves, trust, and companions with Allah.
Drawn from the classical sources below — in the scholars' own words.
The classical approach.
These passages are drawn from 7 books by Imam al-Ghazali and Ibn al-Qayyim — part of the classical Sunni tradition that carries over a thousand years of reflection on the Qurʾān, the authentic Sunnah, and the consensus of the early community. Nothing below is a paraphrase. The words are the scholars' own, translated from the original Arabic manuscripts.
11th–12th century · Ṭūs, Khurāsān
Reviving the inner life of Islam through the Iḥyāʾ ʿUlūm al-Dīn — one of the most influential works ever written in any religious tradition.
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"First, they rejoice at Allah's concealment of their sin, fearing exposure on Judgment Day. It is reported that whoever Allah conceals a sin for in this life, He will conceal for them on Judgment Day. This grief stems from strong faith. The hadith of Uthman, where he stated, "I have neither sung nor desired, nor touched my private parts with my right hand since I pledged allegiance to the Messenger of Allah, peace and blessings be upon him," is recorded with a weak chain of narration."
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"For this reason, one should also dislike praise that distracts from remembering Allah and preoccupies the heart, diverting it from remembrance. This too arises from strong faith, as the sincere desire for a heart free to engage in worship is part of faith. Fourthly, one may conceal and prefer to hide their deeds to avoid blame from people, as blame is painful to the heart, just as a blow is painful to the body."
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"Even if he disobeys Allah with the sin, his heart does not lack love for what Allah loves. This stems from strong faith in Allah's dislike of public sins. A sign of sincerity is when one dislikes the public sin of others and is grieved by it. Thirdly, one may dislike the people's reproach due to its distress and the distraction it causes to the heart and mind away from obeying Allah, the Exalted."
11th–12th century · Ṭūs, Khurāsān
Reviving the inner life of Islam through the Iḥyāʾ ʿUlūm al-Dīn — one of the most influential works ever written in any religious tradition.
More on Imam al-Ghazali →
· Provenance →
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"Earning more than what suffices for a year moves one beyond the ranks of ascetics. If one has property but lacks strong faith in relying on God, holding back an amount sufficient for a year's needs does not mean abandoning renunciation, provided they give away in charity everything beyond that year's needs. However, they will be among the weaker ascetics, as reliance is a condition of renunciation, as set by Uways al-Qarani, may Allah have mercy on him."
11th–12th century · Ṭūs, Khurāsān
Reviving the inner life of Islam through the Iḥyāʾ ʿUlūm al-Dīn — one of the most influential works ever written in any religious tradition.
More on Imam al-Ghazali →
· Provenance →
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"A person is tested according to the strength of their faith. If they have strong faith, their trial is more severe; if their faith is weak, their trial is lessened. This hadith was narrated by Ahmad, Abu Ya’la, and Al-Hakim, who affirmed its authenticity according to Muslim's conditions, with slight variations. Al-Hakim also narrated from the hadith of Sa’ad ibn Abi Waqqas, affirming its authenticity according to the conditions of the two sheikhs."
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"True reliance requires firm faith that only Allah acts, sustains, and decrees what is best for a servant in all circumstances. This reliance is built on strong faith, as are all religious states, sayings, and acts. Sahl once remarked, "He who criticizes earning has criticized the Sunnah, and he who criticizes abstaining from earning has criticized the oneness of God.""
11th–12th century · Ṭūs, Khurāsān
Reviving the inner life of Islam through the Iḥyāʾ ʿUlūm al-Dīn — one of the most influential works ever written in any religious tradition.
More on Imam al-Ghazali →
· Provenance →
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"Umar ibn Abdul Aziz, may God have mercy on him, is highlighted as a model of modesty in his time. The text questions the appropriateness of seeking out those who are not of strong faith and mingling with them, given the example set by such pious individuals. The early scholars like Al-Hasan, Al-Thawri, Ibn Al-Mubarak, and others often criticized those scholars who were attracted to worldly matters and mingled with rulers."
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"due to ignorance of God Almighty, weak faith, knowledge, and certainty, and lack of patience. And whoever abstains from asking does so only due to his abundant knowledge of God Almighty, strong faith, certainty, and increasing knowledge of his Lord Almighty every day and moment, and his modesty before Him Almighty. Fly to Him with the Wings of Fear and Hope May God be pleased with him and grant him satisfaction, he said:"
11th–12th century · Ṭūs, Khurāsān
Reviving the inner life of Islam through the Iḥyāʾ ʿUlūm al-Dīn — one of the most influential works ever written in any religious tradition.
More on Imam al-Ghazali →
· Provenance →
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"and he is honored on the Day of Resurrection. The second is a man of strong faith who is killed by a stray arrow. The third is a believer who combined good deeds with others that were not good, yet fulfilled his covenant with Allah until he was killed. The fourth is a man who wronged himself but still fulfilled his covenant with Allah until he was killed."
14th century · Damascus, Syria
Madārij al-Sālikīn — the classical map of the spiritual journey — and a vast body of work on the soul, love, the traps of the ego, and the nature of the heart.
More on Ibn al-Qayyim →
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"When asked why he accepted الإِسْلَام, he replied, "He did not command anything that reason would wish he had forbidden, nor did he forbid anything that reason would wish he had commanded." This Bedouin's sound mind and nature, along with his strong faith, led him to recognize the truth of the Prophet's call, as it aligned with reason and goodness."
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