Sufism on riya, ujb, and the Nafs

Sufi moral psychology treats vanity as an interior contagion. The danger is not only public hypocrisy but the heart's quiet attempt to convert devotion into reputation.

Riya: Worship for an Audience

In Sufi and broader Islamic ethics, riya means performing acts of worship to be seen and praised. The Qur'anic warning about those who "make show" of their prayer anchors this critique [19]. The point is not that ritual is false, but that intention can be hijacked by display.

This parallels other traditions on vainglory: the ego can borrow the form of virtue while redirecting its aim toward social esteem.

Ujb and the Inflation of Self-Regard

Al-Ghazali describes ujb (self-admiration) as a subtler vice than ordinary boasting. One does not need to announce superiority to others; it is enough to become internally impressed by one's own piety, discipline, or insight [20].

This is the crucial mechanism for the pride cycle: the self now treats itself as evidence of its own excellence. Humility is replaced by aesthetic appreciation of one's "spiritual profile."

Muhasaba, ikhlas, and Re-ordered Intention

Sufi practice responds with repeated self-reckoning (muhasaba) and sincerity (ikhlas): a return of intention away from public mirrors and back toward God [21]. This is not self-hatred; it is disciplined de-centering.

In this frame, the fight against pride is never "finished." Every gain reopens the test of intention. The question is constant: Who is this act for?

This is precisely the problem of pride in one's humility. The soul can take satisfaction in appearing sincere, and that satisfaction becomes a new veil unless it is repeatedly examined.