Written By: Saad Mahmood
Edited By: Muhammed Tahmid Ahmed
This article is a compilation of notes taken during a series of classes in South Manchester, UK, which ran in the latter half of 2025. The main topic was on the Islamic science of Tazkiyah (self-purification) and the history of the Islamic spiritual tradition, taught through the lens of Ad-Durrah al-Fakhirah (The Exquisite Pearl), a poem by the 19th century scholar Imam as-Sa’di.
Introduction to the Poem
Ad-Durrah al-Fakhirah (The Exquisite Pearl) – About the Book
The translator of this work has chosen not to make his involvement public out of ikhlas (sincerity). His name is Abu Aaliya Surkhil — a Hanbali translator based in London who decided to focus on the spiritual tradition within the school when translating this work. The original text is a poem authored by the 19th century Hanbali scholar, Imam as-Sa’di, who died in 1957. He was one of the most important teachers of the well-known contemporary Saudi scholar and jurist Ibn Uthaymin, and authored numerous works.
This particular work is an 18-line didactic poem meant for memorisation and structured study. Teachers will usually comment on each line during its reading and memorisation, which reflects the wider Alfiyyah tradition in Islamic learning.
The poem explores the A’mal al-Qulub (the actions of the heart), which connect to the concept of Manazil, or the spiritual stations that one surpasses on the spiritual journey undertaken by a believer. Some critics, including modern orientalists, claim that such spiritual concepts are influenced by Buddhism or Hinduism. Such a claim however ignores the fact that such spiritual concepts are rooted firmly within the Qur’an itself.
A clear example is the classical work by the esteemed 13th century scholar and Imam Ibn al-Qayyim’s Madarij al-Salikin (henceforth referred to as Madarij), which links the science of Tazkiyah to the verse in Surah al-Fatihah:
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
You ˹alone˺ we worship and You ˹alone˺ we ask for help. (Surah al-Fatihah, Verse 5)
Thus, Ibn al-Qayyim shows how the foundational topics in the science of Tazkiyah can all be extracted from the verses contained in Surah al-Fatihah, which itself is the foundation of the Quran as a whole, and frames the believer’s journey in terms of seeking help and servitude to Allah ﷻ. This is the essence of what the Manazil sub-science refers to. In sum, this poem serves as a beginner’s summary of Madarij.
N.B. at the time of publishing this article, a physical copy of the poem may be difficult to locate. A digital PDF copy can be found online, however, it will not be linked here to avoid copyright infringement.
Why Do We Need A Separate Science Dealing With Spirituality?
To answer this question, we can take a look at the companions of the Prophet ﷺ, amongst which there was a clear division of expertise. Only a small number were fuqaha (jurists, or those capable of deriving legal rulings), such as Aisha (RA), Umar (RA), and Ibn Abbas (RA). Others specialised in hadith, like Abu Huraira (RA). And it is possible that those who focused primarily on one aspect of the Islamic sciences (such as hadith), may not have had the time to devote themselves to developing their skillset in other sciences (such as Fiqh or Islamic jurisprudence).
The same applies to spirituality. Some companions excelled in this domain, such as Abu Bakr (RA). It was said that he did not surpass the other companions through fasting and salah, but rather through certain spiritual elements deeply embedded in his heart. Or the likes of Abu Huraira (RA), about whom the famous Syrian scholar Ibn Rajab mentioned that he had a sibhah (rosary) with 2,000 knots. In today’s context, those on a more extreme side of the Islamic spectrum might rush to call such a person an innovator. In addition, one of the key figures in the development of Tazkiyah as a formal science was Ali ibn Abi Talib (RA), who accepted Islam at a young age and grew up in the direct company of the Prophet ﷺ.
Furthermore, there are many ahadith (prophetic narrations) and ayat (verses) that speak to the reality of Tazkiyah, some of which will be evidenced throughout the course of this article.
Additionally, one of the great benefits of studying this subject is that it reveals and uncovers a layer of meaning in what one may already know. That is, one may understand the surface-level nature of Islamic practises, however, when it is explained from a spirituality point-of-view, it may allow for an expanded understanding of such practises, allowing for better devotion and focus.
A prime example is the famous hadith about intentions and hijrah (migration from one land to another), which holds both a fiqhi (legal) meaning and a spiritual one:
حدثنا الحميدي عبد الله بن الزبير ، قال: حدثنا سفيان، قال: حدثنا يحيى بن سعيد الأنصاري، قال: أخبرني محمد بن إبراهيم التيمي، أنه سمع علقمة بن وقاص الليثي، يقول: سمعت عمر بن الخطاب رضي الله عنه على المنبر، قال: سمعت رسول الله صلى الله عليه وسلم، يقول: “إنما الأعمال بالنيات، وإنما لكل امرئ ما نوى، فمن كانت هجرته إلى دنيا يصيبها أو إلى امرأة ينكحها، فهجرته إلى ما هاجر إليه”
Narrated ‘Umar bin Al-Khattab:
I heard Allah’s Messenger (ﷺ) saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.”
To conclude this introduction, it is already known through the comprehensive and vast number of works written across Islamic history that the sciences of the Qur’an and Sunnah are not limited in scope or number, but rather both can encompass many different topics as part of their study and analysis. Moreover, it may have been (and in some instances, most definitely was) the case that the best of people after the Prophet ﷺ himself — his companions — focused on one core science (or sub-science depending on one’s classification) of the Qur’an and Sunnah more than another. Tazkiyah is just one of these sciences. This is proven through ahadith and ayat referencing it in a way to indicate that it is something which is to be implemented within the hearts of and understood by minds of the immediate and future addressees of the Qur’an and Sunnah (i.e. the Prophet ﷺ’s companions and all future Muslims).
Introduction to the History of Tazkiyah
Throughout the history of Tazkiyah, there have been key figures who shaped its application, yet many of them rarely wrote or compiled formal texts, however, there are some notable exceptions.
Between the 9th and 10th centuries, the Islamic scholarly class had developed and flourished to an extent where several well-known compilations emerged such as Al-Muwatta by Imam Malik Ibn Anas (one of the four major Imams from amongst the primary legal schools of Islamic jurisprudence), Al-Risalah by Imam ash-Shafi’i (another Imam from amongst the four schools), and Risalat al-Mustarshidin by Al-Muhasibi, focusing on Fiqh, Usul al-Fiqh (the fundamentals of Islamic jurisprudence), and Tazkiyah respectively.
Regarding the latter, the 14th century scholar Ibn Hajar said that Al-Muhasibi was amongst the leading scholars of hadith and kalam. He authored refutations against the Muʿtazilah, and took a more philosophical approach to debating such deviant groups.
From this, it can be said that the science of Tazkiyah has roots stretching back over approximately 1,200 years. Around that time, there was also a group of hadith scholars who opposed compiling written works on the topic. They feared it would distract people from the Qur’an, even opposing the documentation of hadith itself. Their resistance was even stronger when it came to compiling works on Tazkiyah, which they viewed as a bid’ah. However, some scholars argued that science can be classified as a bid’ah hasanah (a non-harmful innovation), similar to the development of Arabic grammar or other scholarly disciplines.
In addition, around this time, some tension between prominent members of the scholarly class started to develop. In particular, Imam Ahmad ibn Hanbal (the last of the four major Imams), challenged Al-Muhasibi’s approach and propagation of the science of Tazkiyah. He saw it more appropriate to avoid debates, even if to establish orthodoxy. Imam Ahmad’s precautionary stance to the development of the science was understood by later scholars to be in light of the extreme, non-orthodox practices that arose from amongst some of those who attempted to engage in Tazkiyah in his time. Furthermore, such tension exists to this day between similar groups, and it could be argued that the roots of certain contemporary polemics between the modern-day scholarly class trace back to this period of Islamic history.
In subsequent years, Al-Muhasibi’s style later became the foundation of the methodology applied by the Ash’ari creedal school, and he obtained numerous accolades and citations for his work and approach. The 14th century Andalusian legal theoretician Al-Shatibi described Al-Muhasibi as one of the spiritual masters worth following by the laity. Traditionalist scholars also praised his works, such as Ibn Taymiyyah — the prominent 13th century Damascene traditionalist — who cites Al-Muhasibi in his Fatawa (collection of legal opinions) and referred to him as an Imam. In addition, from amongst his students was Al-Junayd al-Baghdadi, who was known for proposing a method of Tazkiyah that was more explicitly grounded in the Qur’an and Sunnah, and likewise was also praised by Ibn Taymiyyah. The illuminous 13th century Shafi’ jurist and hadith scholar Imam an-Nawawi also cited both Al-Muhasibi and Al-Junayd in his work Bustan al-‘Arifin, describing the former with honorifics such as al-Sayyid (the noble master) and al-Jalil (the glorious).
Moreover, around this time, encyclopaedic works began to appear covering Tazkiyah and other fields, such as Tafsir al-Tabari. Many of these works originated from beyond the Arabian peninsula and the Levant, such as Persia, where strong development of the science was undertaken by notable ascetics and polymaths such as Abu Nasr as-Sarraj al-Tusi and the illustrious Imam al-Ghazali. Interestingly, many of these scholars were also fuqaha (jurists), reflecting the need for a balanced foundation between understanding Islamic law, and the more spiritual elements of religious practice in one’s life. Without this balance, one can become either too rigid or excessively lax, eventually losing care for what is halal or haram.
Finally, by the 11th and 12th centuries, the famous ascetic Al-Qushayri authored his Risalah. By this time, earlier works had become reference texts, and later works followed the same pattern, such as Imam an-Nawawi’s Bustan al-‘Arifin for instance, which includes citations from Al-Qushayri’s Risalah. One of the benefits of such texts is that they help readers easily access the spiritual meanings and insights of Islam, often more than simply going directly to the books of hadith.
In addition, some scholars developed a mixed Hanbali/traditionalist–Sufi approach, (such as the aforementioned Ibn al-Qayyim, or the 12th century historian and jurist Ibn al-Jawzi), whilst others developed and preferred a more non-Hanbali path, such as Al-Ghazali’s approach, whose voluminous Ihya Ulum al-Din (the Revival of the Religious Sciences) is regarded as unparalleled in its genre. And even though some may have noted his alleged (and arguably misrepresented) weakness in hadith, it is important to note that, naturally, scholars throughout Islamic history have tended to specialise in areas where others have not done so, and that one should not throw the proverbial baby out with the bathwater when considering the works and efforts of any particular scholar. Ultimately, both approaches remain accessible and beneficial to many Muslims today.
The Poem
سَعِدَ الَّذِينَ تَجَنَّبُوا سُبُلَ الرَّدَى
وَتَيَمَّمُوا لِمَنَازِلِ الرِّضْوَانِ
Fortunate are those who avoid the destructive paths;
Intending the stations of Allah’s good pleasure.فَهُمُ الَّذِينَ أَخْلَصُوا فِي مَشْيِهِمْ
مُتَشَرِّعِينَ بِشِرْعَةِ الْإِيمَانِ
Those who journey with the utmost sincerity;
Following the legislation by which faith is measured.وَهُمُ الَّذِينَ بَنَوْا مَنَازِلَ سَيْرِهِمْ
بَيْنَ الرَّجَا وَالْخَوْفِ لِلدَّيَّانِ
Those who build the stations of their journey;
Submitting between being fearful and being hopeful.وَهُمُ الَّذِينَ مَلَا الإِلَهُ قُلُوبَهُمْ
بِوِدَادِهِ وَمَحَبَّةِ الرَّحْمانِ
Those whose hearts the Divine has filled;
With devotion to Him and love for the Most-Merciful.وَهُمُ الَّذِينَ أَكْثَرُوا مِنْ ذِكْرِهِ
فِي السِّرِّ وَالإِعْلَانِ وَالْأَحْيَانِ
Those who remember Him and do so abundantly;
In private, public, at all times, in continuance.يَتَقَرَّبُونَ إِلَى الْمَلِيكِ بِفِعْلِهِمْ
طَاعَاتِهِ وَالتَّرْكِ لِلْعِصْيَانِ
Seeking nearness to the Sovereign-Master;
By obeying Him and forsaking disobedience.فِعْلُ الْفَرَائِضِ وَالنَّوَافِلِ دَأْبُهُمْ
مَعْ رُؤْيَةِ التَّقْصِيرِ وَالنُّقْصَانِ
Doing what is obligatory and optional is their way;
Inspecting their own faults and their deficiencies.صَبَرُوا النُّفُوسَ عَلَى الْمَكَارِهِ كُلِّهَا
شَوْقًا إِلَى مَا فِيهِ مِنْ إِحْسَانِ
Their souls patiently enduring all that is disdainful;
Desirous of what it entails of benevolence.نَزَلُوا بِمَنْزِلَةِ الرِّضَى فَهُمُ بِهَا
قَدْ أَصْبَحُوا فِي جَنَّةٍ وَأَمَانِ
They arrive at the Station of Contentment;
Ultimately reaching the Garden and safety.شَكَرُوا الَّذِي أَوْلَى الْخَلَائِقَ فَضْلَهُ
بِالْقَلْبِ وَالْأَقْوَالِ وَالْأَرْكَانِ
For His bounties to His creation they are grateful;
With their heart, tongues and the limbs of their body.صَحِبُوا التَّوَكُّلَ فِي جَمِيعِ أُمُورِهِمْ
مَعْ بَذْلِ جُهْدٍ فِي رِضَى الرَّحْمانِ
Reliance is their companion in all affairs;
Whilst striving in the pleasure of the All-Merciful.عَبَدُوا الإِلهَ عَلَى اعْتِقَادِ حُضُورِهِ
فَتَبَوَّءُوا فِي مَنْزِلِ الإِحْسَانِ
Worshipping the Divine, believing in His presence;
Thus taking their place at the Station of Excellence.نَصَحُوا الْخَلِيقَةَ فِي رِضَى مَحْبُوبِهِمْ
بِالْعِلْمِ وَالإِرْشَادِ وَالإِحْسَانِ
Advising others to that which pleases their Lord;
With knowledge, guidance and compassion.صَحِبُوا الْخَلَائِقَ بِالْجُسُومِ وَإِنَّمَا
أَرْوَاحُهُمْ فِي مَنْزِلٍ فَوْقَانِي
Accompanying the people in bodily form;
Whilst their spirits dwell at a sublimer station.بِاللَّهِ دَعْوَاتُ الْخَلَائِقِ كُلُّهَا
خَوْفًا عَلَى الْإِيمَانِ مِنْ نُقْصَانِ
They alert creation to their complete need for Allah;
Continuously fearing a decrease in their faith.عَزَفُوا الْقُلُوبَ عَنِ الشَّوَاغِلِ كُلِّهَا
قَدْ فَرَّغُوهَا مِنْ سِوَى الرَّحْمانِ
Their hearts turning away from all distractions;
Completely emptied of other than the Most-Merciful.حَرَكَاتُهُمْ وَهُمُومُهُمْ وَعُزُومُهُمْ
لِلَّهِ لَا لِلْخَلْقِ وَالشَّيْطَانِ
Their movements, concerns and their resolves;
Are all for Allah, not creation, nor the Devil.نِعْمَ الرَّفِيقُ لِطَالِبِ السُّبُلِ الَّتِي
تُفْضِي إِلَى الْخَيْرَاتِ وَالإِحْسَانِ
The best of friends is the seeker of these paths;
Which leads to acquiring goodness and ihsān.
The Poem – Line 1 (Al-Yaqadha)
سَعِدَ الَّذِينَ تَجَنَّبُوا سُبُلَ الرَّدَى | تَيَمَّمُوا لِمَنَازِلِ الرِّضْوَانِ
The ones who attain happiness are those who avoid the paths of destruction,
and they set out for the stations of Allah’s ﷻ pleasure.
This line refers to the first spiritual station, which is yaqadha or “awakening”.
It begins when a person becomes aware of what is happening around them, recognising that they are at a crossroads, either to properly practise Islam or to continue down another, less fruitful path. This is the moment of awakening from heedlessness, where the heart begins to incline toward worshipping Allah ﷻ.
There are many stories that reflect this transformation. A well-known example is that of the 8th century highway bandit-turned-ascetic Fudayl ibn Iyad, who experienced a dramatic turning point in his life. Often, Allah ﷻ sends people a ba’ith, a messenger, to encourage people to turn towards the right path, but many choose not to respond to it. The 17th century Yemeni ascetic Imam ibn Alawi al-Haddad described this ba’ith as a soldier from the armies of Allah ﷻ, commenting that many Muslims may reach old age without ever receiving it. He explained that wakefulness can come in different states: sometimes in a moment of fear, such as a car accident or near-death experience, sometimes in a time of searching for solutions to problems, and sometimes in witnessing the lives of the truly pious who, at the very least, safeguard their fard al-‘ayn.
This was often the case between the Prophet ﷺ and his companions, where sometimes just a look or a touch brought about awakening. For instance, there is a narration from Ubayy ibn Ka’b (RA), who became a master of Qira’ah (reciting the Qur’an), once doubting about the modes/variants of Qur’anic recitation. Upon recognising this doubt in him, the Prophet ﷺ reassured him and placed his hand on his chest. Ubayy (RA) began sweating profusely out of awe of Allah ﷻ, and in that moment, he was elevated from doubt to one of the highest spiritual states through a single touch.
Many people, however, incline towards desires and never think about travelling to Allah ﷻ.
Allah ﷻ says in the Qur’an:
وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ
˹O Prophet!˺ If you were to obey most of those on earth, they would lead you away from Allah’s Way. They follow nothing but assumptions and do nothing but lie.
(Surah al-An’am, Verse 116)
The Qur’an reminds us that if you were to obey most of those upon the earth, they will mislead you from the way of Allah ﷻ. These people are often trapped in a materialistic cycle where their purpose is limited to survival or pleasure. The ba’ith comes to break that cycle. Just as Allah ﷻ says, they forgot Allah ﷻ so He made them forget themselves, and they are indeed the losers. Forgetting Allah ﷻ is forgetting one’s primordial identity as His servant, for the dunya is only meant as a journey towards Him. Not anyone and everyone can wake from this trance with a simple alarm; it is only the noble and few who are awakened, and those who are humble in their journey in purifying themselves, and correct in how they express it and worship Allah ﷻ as part of it. The 12th century ascetic Imam al-Rifai remarked that many so-called Sufis of his time were caught in blameworthy innovations, heresies, and false claims of union with Allah ﷻ.
Ultimately, Tazkiyah begins with the self; it is easy to think about others but forget yourself. It is narrated that the Prophet ﷺ reminded Umar (RA) to keep him in his dua as he left on a journey, showing humility even as the Messenger of Allah ﷻ.
Furthermore, Ibn al-Qayyim states that when Allah ﷻ commands us in Surah al-Fatihah, “Guide us to the Straight Path,” He continues by describing the path of those He has blessed, namely the Prophets, the siddiqeen, the martyrs, and the righteous. Amongst them, Abu Bakr (RA) and Maryam (AS) were described as siddiq, showing that this is a lofty spiritual state of truthfulness. Ibn al-Qayyim also warned not to assume that others are right and you are wrong simply because they are many, and not to become arrogant because you are on the path of truth.
The verses about Jews and Christians in Surah al-Fatihah and elsewhere are not only about them but are warnings for Muslims as well. Allah ﷻ says:
وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًۭا لِّمَا مَعَكُمْ وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ ۖ وَلَا تَشْتَرُوا۟ بِـَٔايَـٰتِى ثَمَنًۭا قَلِيلًۭا وَإِيَّـٰىَ فَٱتَّقُونِ. وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَـٰطِلِ وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ
Believe in My revelations which confirm your Scriptures. Do not be the first to deny them or trade them for a fleeting gain. And be mindful of Me. Do not mix truth with falsehood or hide the truth knowingly.
(Surah al-Baqarah, Verses 41-42)
Whilst this was directed at the scholars of the Jews, it applies equally to Muslims today. Sometimes an intermediate learner of knowledge can be more easily misled (or more likely to mislead others) compared to a beginner.
In addition, Allah ﷻ rebukes those who enjoin righteousness upon others while forgetting themselves:
أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَـٰبَ ۚ أَفَلَا تَعْقِلُونَ
Do you preach righteousness and fail to practice it yourselves, although you read the Scripture? Do you not understand? (Surah al-Baqarah, Verse 44)
This highlights the essence of Tazkiyah: to purify oneself before seeking to guide others.
Thus, knowledge without purification is empty. Allah ﷻ compares such people to donkeys carrying books, bearing knowledge but not benefiting from it. In fact, some non-Muslims even reject religion not on intellectual grounds, but because they suffer from spiritual diseases within their hearts.
وَجَحَدُوا۟ بِهَا وَٱسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْمًۭا وَعُلُوًّۭا ۚ فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُفْسِدِينَ
And, although their hearts were convinced the signs were true, they still denied them wrongfully and arrogantly. See then what was the end of the corruptors! (Surah an-Naml, Verse 14)
Furthermore, the repetition of verses in which Allah ﷻ mentions that the Prophet ﷺ was sent to teach the Book and wisdom, and to purify is obvious to any reader of the Qur’an. Without purification, knowledge simply remains an outward shell.
In this way, the Qur’an’s repeated pairing of teaching and purification reminds us that the goal is not knowledge for its own sake, but is instead knowledge that refines the soul and brings one closer to Allah ﷻ.
The Poem – Line 2 (Al-Ikhlas)
فَهُمُ الَّذِينَ أَخْلَصُوا فِي مَشْيِهِمْ | مُتَشَرِّعِينَ بِشِرْعَةِ الْإِيمَانِ
Those who journey with the utmost sincerity, following the legislation by which faith is measured.
This refers to journeying towards Allah ﷻ. After awakening, one of the first stations to master on the spiritual path is ikhlas (sincerity). Allah ﷻ says in the Qur’an:
لِكُلٍّۢ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا
To each of you We have ordained a code of law and a way of life. (Surah al-Ma’idah, Verse 48)
The word shir’ah in this line of the poem refers to the revealed legal code established through the Prophet ﷺ; the law of iman, the law by which the believers live. Ikhlas, along with following the Sunnah, are conditions for the acceptance of any action of worship, whether outward or inward.
On this, Imam Ibn ‘Ashir, a 16th century Maliki scholar, wrote a poem called Al-Murshid al-Mu‘in ‘ala al-Daruri min ‘Ulum al-Din. He divided this poem into three sections: Aqidah (creed), Fiqh (Maliki), and Tazkiyah. The purpose of the poem is to cover what is obligatory for a Muslim in these three areas. In the final section of the poem, in the section on Tazkiyah, he states:
وَحَاصِلُ التَّقْوَى اَجْتِنَابٌ وَامْتِثَالْ فِي ظَاهِرٍ وَبَاطِنٍ بِذَا تُنَالْ
فَجَاءَتِ الَاقْسَامُ حَقّاً أَرْبَعَةْ وَهِيَ لِلسَّالِكِ سُبْلُ الْمَنْفَعَةْ
The essence of taqwā is avoidance and compliance; in outward and inward matters, it is attained through this. So the divisions are truly four; and they are the paths of benefit for the traveller (on the spiritual path).
The outward is what most people are familiar with, whilst the inward is what is often neglected. The outward refers to the physical aspect of the human being and what is obligatory on the seven limbs: the tongue, the ears, the eyes, the mouth, the hands, the feet, and the stomach and genitals. The inward refers to what is obligatory on the heart, such as patience, contentment with the decree of Allah ﷻ, and love of Allah ﷻ, as well as avoiding diseases of the heart like miserliness, ostentation, arrogance, or misplaced loyalty to non-Muslims.
Through these four categories (outward avoidance, outward compliance, inward avoidance, inward compliance), taqwa is obtained. These four divisions are of great benefit to the spiritual wayfarer, and through them one can attain the lofty station of taqwa of Allah ﷻ. The mufassirun (commentators of the Qur’an) elucidate the second verse of Surah al-Mulk in the same vein, stressing quality and sincerity over quantity.
Another way to attain taqwa is through regular remembrance of Allah ﷻ. Imam an-Nawawi explains that the best adhkar (supplications of remembrance) are those transmitted from the Prophet ﷺ. However, this does not mean that the companions or early Muslims refrained from their own supplications and wird (litanies), many of which were inspired by the Qur’an and Sunnah. The Prophet ﷺ did not prohibit additional adhkar beyond what he recommended, nor did he insist that only his own adhkar be recited.
Moreover, in his Forty Hadith, Imam an-Nawawi cites the hadith:
عَنْ أَبِي مُحَمَّدٍ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم “لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَبَعًا لِمَا جِئْتُ بِهِ”
The Messenger of Allah (peace and blessings of Allah be upon him) said, “None of you [truly] believes until his desires are subservient to that which I have brought.”
Therefore, the science of Tazkiyah is needed in order to subject one’s desires to the legal code of the Sunnah and fully embody the way of the Prophet ﷺ, whose wife ‘Aishah (RA) once remarked that the first innovation to arise was people feeling satiated from food, describing it as a spiritual bidʿah. What we are called to is not only outward imitation of the Prophet ﷺ, but also following his inner states.
In the hadith collection known as the Shama’il of al-Tirmidhi, Hasan ibn Ali (RA) asked his uncle about the Prophet ﷺ’s manner of speaking. He ﷺ was described as being in a continual state of deep grief due to his fear of Allah ﷻ, and he never spoke unnecessarily. Often times, he ﷺ would smile in the faces of people to comfort them and draw them close, but inwardly his heart was filled with awe of Allah ﷻ.
حَدَّثَنَا مُحَمَّدُ بْنُ سَلاَمٍ، قَالَ أَخْبَرَنَا عَبْدَةُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَمَرَهُمْ أَمَرَهُمْ مِنَ الأَعْمَالِ بِمَا يُطِيقُونَ قَالُوا إِنَّا لَسْنَا كَهَيْئَتِكَ يَا رَسُولَ اللَّهِ، إِنَّ اللَّهَ قَدْ غَفَرَ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ. فَيَغْضَبُ حَتَّى يُعْرَفَ الْغَضَبُ فِي وَجْهِهِ ثُمَّ يَقُولُ: “إِنَّ أَتْقَاكُمْ وَأَعْلَمَكُمْ بِاللَّهِ أَنَا”
Whenever Allah’s Messenger (ﷺ) ordered the Muslims to do something, he used to order them deeds which were easy for them to do, (according to their strength and endurance). They said, “O Allah’s Messenger (ﷺ)! We are not like you. Allah has forgiven your past and future sins.” So Allah’s Apostle became angry and it was apparent on his face. He said, “I am the most fearing of Alllah, and know Allah better than all of you do.” [Sahih al-Bukhari 20]
This statement was made partly in response to companions who felt they could do more and felt like they need the increased difficulty to obtain forgiveness for their deeds. Rather, the Prophet ﷺ reminded them that true knowledge increases fear of Allah ﷻ, and forgiveness is properly attained through more than just doing tougher acts of worship.
It is reported that Mutarrif bin ‘Abdullah (RA) once saw the Prophet ﷺ praying, his weeping so contained that it sounded like the boiling of a pot. Ali (RA) reported that on the night of Badr, the soldiers slept, but the Prophet ﷺ remained in prayer and tears until morning. Such examples show that the Prophet ﷺ combined outward serenity and compassion with inward trembling before his Lord.
Moving on, Imam al-Sa’di then begins to discuss the concept of ikhlas (however, it is worth noting that tawbah or repentance is also amongst the beginning stations that follow awakening though it is not explicitly mentioned in the poem).
Regarding this, Imam an-Nawawi emphasises in Bustan al-‘Arifin that whoever wishes to engage in any act, however small, must first bring to mind a sincere intention, and to primarily consider seeking Allah ﷻ’s pleasure in whatever is done. Allah ﷻ says in Surah al-Bayyinah:
وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ ۚ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ
Even though they were only commanded to worship Allah ˹alone˺ with sincere devotion to Him in all uprightness, establish prayer, and pay alms-tax. That is the upright Way.
(Surah al-Bayyinah, Verse 5)
There is also a (possibly weak) narration, in which it is reported that the Prophet ﷺ said that he asked the angel Jibreel (AS) about ikhlas. Jibreel (AS) then asked Allah ﷻ, who replied, “It is a secret from My secrets, which I place in the hearts of those servants whom I love.” For this reason, it is essential to have actions known only to Allah ﷻ, hidden from the eyes of people, for otherwise there is always a risk of riya (ostentation). These hidden moments of worship may occur in solitude at the time of tahajjud, but they may also occur at unexpected times, such as during a daily commute. The 15th century Egyptian polymath Imam Zakariyya al-Ansari warned that a person who has no secret between himself and Allah ﷻ is persisting in heedlessness.
Ikhlas is also what differentiates actions that appear similar outwardly. Imam an-Nawawi mentions in Bustan al-‘Arifin that it is possible a man could be with his family, whilst his sword is dripping with blood in the path of Allah ﷻ. That is to say, due to a person’s ikhlas, he may well be considered in the same spiritual rank as a martyr who died for the sake of Allah ﷻ. In a narration, it is reported that the Prophet ﷺ said that most of the martyrs of his ummah will die on their beds, referring to those who had a sincere intention for jihad (in this context, justified Islamic warfare) but were not given the opportunity yet are still rewarded as such.
On this point, Ibn al-Qayyim, in Zad al-Ma‘ad, explains that without prior struggle against the nafs, even the battlefield becomes a place of spiritual ruin. A genuine mujahid (a person fighting for an justified Islamic cause) is one who has already undertaken the inner jihad, having left behind family, wealth, and comfort purely for Allah ﷻ’s sake. He further notes that an intention should accompany every action, whether it is explicitly one of worship or not. Even in spending time with one’s family or earning a livelihood, the reward can be infused into the act if the niyyah (intention) is correct. Without this, one may feel such actions are a waste of time, when in fact they can be transformed into worship.
It is reported that the famous Tabi’i (someone from amongst the generation after the companions of the Prophet ﷺ) Sufyan ath-Thawri said, “I have never struggled with anything more than my intention.” It is also said that Abu Yahya Habib ibn Thabit, another Tabi’i and the mufti of Kufa (a city in modern-day Iraq), would not narrate a hadith until he had first corrected his intention. Additionally, Imam an-Nawawi states that the intention of the believer is more important than his action, since an action can be corrupted by riya, whilst the niyyah, if pure, cannot.
The 9th century Persian ascetic Sahl al-Tustari said that ikhlas is the most difficult quality to imprint upon the heart, for when one is truly sincere, the nafs (the self or one’s ego) receives no compensation in the form of praise, status, or recognition. Thus, in this way, it is possible for a person who gives a small amount of charity sincerely, to be rewarded more than one who gives much but with riya.
It is also reported about the 10th century polymath Imam al-Mawardi that when death approached, he entrusted his unpublished writings to a student of his. He said that if, at the moment of his death, he clenched the student’s hand, it should be taken as a sign that his works were not accepted and should be destroyed, but if he released his hand freely, it should be taken as a sign that Allah ﷻ had accepted his intention. As the moment came, his hand did not clench, and the student knew that his efforts had been accepted. Whilst they are not directly referred to in the story, there is a possible illustration of the states of qabd and bast, contraction and expansion, which are the states of spiritual ecstasy one may feel throughout his life or at the time of death. In a contemporary context, the lessons from this story — and from the above discussion related to this line of the poem — apply to all of our efforts, whether they be in the form of books, notes, or even online posts (such as this one). What may seem insignificant in form can carry immense weight with Allah ﷻ if done with sincerity, whilst works that are impressive in structure or style may carry little value if done for other than Him.
The Poem – Line 3 (Ar-Rajaa and Al-Khawf)
وَهُمُ الَّذِينَ بَنَوْا مَنَازِلَ سَيْرِهِمْ | بَيْنَ الرَّجَا وَالْخَوْفِ لِلدَّيَّانِ
Those who build the stations of their journey; submitting between being fearful and being hopeful.
This line refers to those who journey with two eyes: one eye looks inwardly, recognising deficiencies and shortcomings, producing fear of Allah ﷻ, whilst the other eye looks outwardly towards the blessings of Allah ﷻ and the yearning He places in the heart for Paradise, producing hope. Another way of experiencing this balance is through reflecting on the Names and Attributes of Allah ﷻ. The Names of Majesty (Sifat al-Jalal), such as al-Muntaqim (the One who Takes Retribution), cultivate fear, whilst the Names of Beauty (Sifat al-Jamal), such as al-Karim (the Most Generous), cultivate hope. In worship, one remembers both: the fear that their deeds may be deficient, and the hope that Allah ﷻ accepts them. If a person focuses only on fear, they risk falling into despair. As Allah ﷻ says in Surah Yusuf:
إِنَّهُۥ لَا يَا۟يْـَٔسُ مِن رَّوْحِ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْكَـٰفِرُونَ
For no one loses hope in Allah’s mercy except those with no faith (Surah Yusuf, Verse 87)
On the other hand, if a person focuses only on hope, this leads to false hopes (amal and amaani). The balance is to use one state to counter the other.
Imam al-Harawi in Manazil al-Sa‘irin described hope as one of the weakest stations, because at his lofty spiritual level, to hope was to wish for something, whereas true contentment lay in accepting the Divine Decree (Al-Qadr) without wishing for change. Ibn al-Qayyim disagreed, arguing that hope is praiseworthy, tied to having good thoughts of Allah ﷻ. Allah ﷻ praises hope in several verses: “seeking a way to their Lord, hoping for His mercy” [Qur’an, 17:57] and “Surely those who have believed, emigrated, and struggled in the Way of Allah—they can hope for Allah’s mercy.” [Qur’an, 2:218]. The Prophet ﷺ said: “None of you should court death but only hoping good from Allah.” At all times, and especially in death, one must carry this state of hope. At a young age, fear may be more necessary to tame desires, but in old age, when Shaytan whispers despair, hope should be emphasised. The Prophet ﷺ also said: “Allah says: I am just as My slave thinks I am.” Thus, one must never despair in times of trial and tribulation, as is common in our times.
In addition, Ibn al-Qayyim likened hope to a camel-driver singing to his camels to encourage them to continue onwards. Similarly, hope helps the spiritual traveller continue on his path towards Allah ﷻ and the hereafter. Yahya ibn Mu‘adh al-Razi said: “I almost feel my hope in Allah ﷻ is greater when I sin than when I do good. For when I do good, I rely on my ikhlas, but it has shortcomings. When I sin, I rely entirely upon His mercy, and His Names describe Him as Merciful.”
The Qur’an states:
قُلْ إِنَّمَآ أَنَا۠ بَشَرٌۭ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًۭا صَـٰلِحًۭا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًا
Say, ˹O Prophet,˺ “I am only a man like you, ˹but˺ it has been revealed to me that your God is only One God. So whoever hopes for the meeting with their Lord, let them do good deeds and associate none in the worship of their Lord.”
(Surah al-Kahf, Verse 110)
The Prophets (AS) themselves yearned not only for Allah ﷻ but to be in the company of the righteous. Yusuf (AS) is quoted in the Qur’an as having said: “Allow me to die as one who submits and join me with the righteous.” The Prophet ﷺ, near the end of his life, said: “O Allah! Excuse me and bestow Your Mercy on me and let me join with the highest companions (in Paradise)”. Commenting on this hadith, Imam an-Nawawi explained that the highest companions (al-Rafiq al-A‘la) refers to the Prophets (AS), and cited the verse: “And whoever obeys Allah and the Messenger will be in the company of those blessed by Allah: the prophets, the people of truth, the martyrs, and the righteous—what honourable company!”. Thus, we must guard against despair and cultivate hope to repel Shaytan.
The poem then moves to the station of khawf (fear), paired with the Name of Allah ﷻ “Al-Dayyan,” mentioned in Musnad Ahmad, meaning “the One who calls to account.” The same root appears in Maliki Yawm al-Din in Surah al-Fatihah. In one narration, the Prophet ﷺ is reported to have said: “A wise man is the one who calls himself to account.” Thus, reflecting on this Name should instil fear in the heart of a believer.
Fear, however, must be actualised, not just heard about in khutbahs or verses. Ibn al-Qayyim states in Madarij that khawf is one of the most essential stations and is obligatory upon every believer. This shows that stations of the heart are also fard, not only outer actions like prayer and fasting. Thus, to feel true fear of Allah ﷻ is an obligation, just as avoiding arrogance, envy, or misplaced loyalty is an obligation. Allah ﷻ says: “So do not fear them; fear Me if you are ˹true˺ believers.”
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا مَالِكُ بْنُ مِغْوَلٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدِ بْنِ وَهْبٍ الْهَمْدَانِيِّ، أَنَّ عَائِشَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم قَالَتْ سَأَلْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم عَنْ هَذِهِ الآيَةِ : ( والَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ ) قَالَتْ عَائِشَةُ أَهُمُ الَّذِينَ يَشْرَبُونَ الْخَمْرَ وَيَسْرِقُونَ قَالَ ” لاَ يَا بِنْتَ الصِّدِّيقِ وَلَكِنَّهُمُ الَّذِينَ يَصُومُونَ وَيُصَلُّونَ وَيَتَصَدَّقُونَ وَهُمْ يَخَافُونَ أَنْ لاَ يُقْبَلَ مِنْهُمْ أُولَئِكَ الَّذِينَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ ” . قَالَ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدٍ عَنْ أَبِي حَازِمٍ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَ هَذَا .
‘Aishah, the wife of the Prophet (ﷺ) said: “I asked about the Messenger of Allah (ﷺ) about this Ayah: And those who give that which they give with their hearts full of fear… (23:60)” ‘Aishah said: “Are they those who drink Khamr and steal?” He said: “No, O daughter of As-Siddiq. They are those who fast, perform Salat, give charity while they fear that their Lord will not accept it from them: It is these who hasten to do good deeds, and they are the foremost of them (23:61).”
Arabic has several terms for fear: khawf, khashya, rahba, hayba, and wajal. These terms are described in Ibn al-Qayyim’s Madarij.
He states that Abu al-Qasim al-Junayd defined khawf as “anticipating punishment with every breath.” Khashya is more specific, tied to knowledge of Allah ﷻ, as in: “Of all of Allah’s servants, only the knowledgeable ˹of His might˺ are ˹truly˺ in awe of Him” [Qur’an, 35:28]. The Prophet ﷺ said: “By Allah, I am more submissive to Allah and more afraid of Him than you.” Thus, he ﷺ was master of all the stations.
Ibn al-Qayyim further states that hayba (awe) appears in Surah al-Baqarah and is linked to love and glorification, and wajal combines awe and deep love, a trembling reverence for Allah ﷻ. He explains the difference between these as khawf being for the common believers; khashya is for the scholars; hayba for the lovers; and wajal for those nearest to Allah ﷻ. The extent of khawf and khashya is tied to one’s depth of Qur’anic reflection – not merely recitation, but tasting its meaning. The Prophet ﷺ said: “By Allah! If you knew what I know, then you would laugh little and you would cry much. And you would not taste the pleasures of your women in the beds, and you would go out beseeching Allah.” Hatim al-Asamm warned: do not be deceived by pious surroundings, for Adam (AS) slipped even in Paradise; do not be deceived by abundant worship, for Iblis fell despite his worship; and do not be deceived by seeing the righteous, for even meeting the Prophet ﷺ did not benefit hypocrites. Khawf is not an end, but a means to prevent sin. True fear restrains action; if one cries in fear but continues to sin, it has not entered the heart. Ultimately, fear vanishes in the Garden, where no grief or fear touches its people. And above all stations lies mahabba – love of Allah ﷻ. In Paradise, love will only increase, whilst fear will no longer remain.
The Poem – Line 4 (Al-Mahabbah)
وَهُمُ الَّذِينَ مَلَا الإِلَهُ قُلُوبَهُمْ | بِوِدَادِهِ وَمَحَبَّةِ الرَّحْمانِ
Those whose hearts the Divine has filled; with devotion to Him and love for the Most-Merciful.
This refers to the station of mahabbah (love). Imam al-Sa‘di makes reference to the name of Al-Wadud, which relates to widad, a type of love in Arabic originating from the same linguistic root.
As a side point, one of the most important sub-sciences within the science of Tazkiyah is the study of the Names of Allah ﷻ, the purpose of which is to spiritually connect with them and with Allah ﷻ (as opposed to studying them for a simply theological or linguistic reason).
Ibn al-Qayyim says in Madarij that love has five levels and that al-Widad is the third level and and is defined as a love which is completely pure. Al-Wadud is one of the names of Allah ﷻ. Regarding this name, there are two interpretations. The first is that He is the One who is loved. Al-Bukhari said in his Sahih: Al-Wadud means Al-Habib (the Beloved). The second is that He is the One who loves His servants, i.e. the opposite to the first interpretation. Allah ﷻ has paired this name with Al-Ghafur (the All-Forgiving) in the Qur’an (Qur’an, 85:14) to indicate that He forgives sin, loves the one who repents from it, and shows affection towards such a person.
Furthermore, the pairing of Al-Wadud with Al-Ghafur implies a call for the servants to love Him, and to develop affection for Him through His name Al-Ghafur. So this particular line of the poem could be interpreted to mean that He filled their hearts with His own love that He created, and all meanings are connected in any case.
Furthermore, in this line, another reference is made to the second Name of Allah ﷻ, which is Al-Rahman. This is suitable, as Ibn al-Qayyim mentions, that one of the causes of love is Ihsan and being good to others (for e.g., giving gifts, blessing them, etc.). As the saying goes:
أحسن إلى الناس تستعبد قلوبهُمُ
Do good to people and you will enslave their hearts.
In Madarij, Ibn al-Qayyim starts his chapter on the station of love by saying it is the soul of faith, of good deeds, and of all the spiritual stations and states. When these are devoid of it, they are like a body without a soul. Without the science of Tazkiyah, the Din can become like a shell — spiritless and lifeless.
He mentions that the spiritual station of love bears the burdens of the travellers on the spiritual path to lands they would never reach except with great hardship and struggle. It delivers them to stations they could never reach without it. It settles them in the seats of truthfulness, positions they would never have entered were it not for it. It is the mount of the people upon which their journey to the Beloved is always made. And it is their straightest path, the one that brings them swiftly to their original abodes. Ibn al-Qayyim goes on to cite the verse:
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
Say, ˹O Prophet,˺ “If you ˹sincerely˺ love Allah, then follow me; Allah will love you and forgive your sins. For Allah is All-Forgiving, Most Merciful.”
(Surah Ali ‘Imran, Verse 31)
This indicates that love of Allah ﷻ is partly conditional upon and linked to following the Prophet ﷺ, attaching yourself to him, and loving him. It also establishes evidence either for or against those who may claim to love Allah ﷻ and the Prophet ﷺ. Shedding tears and singing nasheeds (Islamic melodies) is very easy to do (consider how many groups, sects, and communities will make this claim). It sets a process for verifying who is truthful in their claim which is prove your love by following the Sunnah. Only then will you attain the love of Allah ﷻ — a spiritual station higher than one’s love for Him.
In addition, another proof of verifying love for Allah ﷻ and His Messenger ﷺ are the verses about jihad. For example:
يُجَـٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَآئِمٍۢ
Struggling in the Way of Allah; fearing no blame from anyone (Surah al-Ma’idah, Verse 54)
Such people do not simply just make posts on social media, raise posters, or put up banners. Rather, they actualise their efforts into physical actions.
Ibn al-Qayyim goes on to cite up to thirty definitions and aspects of mahabbah. The thirtieth of which he claims is one of the most comprehensive statements ever made about love. Abu Bakr al-Kattani, one of the very early pious predecessors and Imams of the science of Tazkiyah, and a student of Imam al-Junayd al-Baghdadi, said:
A discussion arose about divine love in Makkah during the season of pilgrimage. The Sufi masters spoke on the matter, and al-Junayd was the youngest amongst them. They said to him, “Tell us what you have, O Iraqi.” So he lowered his head, his eyes filled with tears, then he said: It is a servant who has left behind his self, connected to the remembrance of his Lord, standing in fulfilment of His rights, gazing upon Him with his heart, his heart burned by the lights of Divine awe, his drink made pure from the cup of Divine love, and the Almighty has unveiled Himself to him from behind the veils of the unseen. If he speaks, he speaks by Allah ﷻ. If he utters a word, it is from Allah ﷻ. If he moves, it is by the command of Allah ﷻ. And if he is still, he is with Allah ﷻ. He is thus by Allah ﷻ, for Allah ﷻ, and with Allah ﷻ. So the elders amongst them wept and said: There is nothing that can be added to this. May Allah ﷻ reward you, O crown of the gnostics (Taj al-‘Arifin).
Ibn al-Qayyim then explains some very practical advice by mentioning the causes that lead to mahabbah. He states that amongst these causes are: the recitation the Qur’an with reflection and understanding of its meanings and what is intended by it (just like a slave reflects on a letter or guidelines from his master), and the constant remembrance of Allah ﷻ in all circumstances with the tongue, heart, actions, and inner state. Such acts of worship create total brokenness of the heart before Allah ﷻ, a state which is one of the fastest ways of developing on the spiritual path. due to one’s arrogance being wiped out completely, and where the servant acknowledges that it is Allah ﷻ who creates his actions, gives him tawfiq (divine success), and guides him.
He then cites various Qur’an verses and narrations on mahabbah. Allah ﷻ said: “Still there are some who take others as Allah’s equal—they love them as they should love Allah—but the ˹true˺ believers love Allah even more.” This shows that whoever loves something besides Allah ﷻ in the same way that Allah ﷻ is loved, then has taken a rival/equal in love. This is a rival in love, not in creation or lordship. The verse also says that true believers are those who have a stronger level of love for Allah ﷻ than anything else. Regarding this, there are two opinions: the first is that the believers are stronger in their love for Allah ﷻ than the people who take rivals are in their love for their rivals and deities, which they love and glorify besides Allah ﷻ. The second is that the believers are stronger in their love for Allah than the love the polytheists have for their rivals. This is because the believers’ love is pure, whereas the love of those who take rivals is divided between Allah ﷻ and what they worship other than Him ﷻ. And pure love is stronger than shared love.
Ibn al-Qayyim further states that his teacher Ibn Taymiyyah stated that the polytheists condemned because they associated others with Allah ﷻ in love, and did not make that love purely for Him, unlike the believers, who devote it entirely to Him ﷻ.
He then mentions the narration from Anas ibn Malik (RA):
حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ثَلاَثٌ مَنْ كُنَّ فِيهِ وَجَدَ حَلاَوَةَ الإِيمَانِ مَنْ كَانَ اللَّهُ وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا، وَمَنْ أَحَبَّ عَبْدًا لاَ يُحِبُّهُ إِلاَّ لِلَّهِ، وَمَنْ يَكْرَهُ أَنْ يَعُودَ فِي الْكُفْرِ بَعْدَ إِذْ أَنْقَذَهُ اللَّهُ، كَمَا يَكْرَهُ أَنْ يُلْقَى فِي النَّارِ”
The Prophet ﷺ said, “Whoever possesses the following three qualities will taste the sweetness of faith: 1. The one to whom Allah and His Apostle become dearer than anything else.
2. Who loves a person and he loves him only for Allah’s sake.
3. Who hates to revert to disbelief (Atheism) after Allah has brought (saved) him out from it, as he hates to be thrown in fire.”
This love for the Prophet ﷺ is a very special type of love. It is discussed in the books of shama’il (narrations about the Prophet ﷺ’s appearance, character, and attributes), and it is not mutually exclusive with the love of Allah ﷻ as the former leads directly to the latter. The study of the sirah (the life of the Prophet ﷺ) and of shama’il will allow us to develop this love, and allow our hearts to become attached to him ﷺ.
Ibn al-Qayyim further adds another level of mahabbah, which is the level of khullah (intimate friendship). It is a love that completely overwhelms the heart, and was embodied by Ibrahim (AS) and the Prophet ﷺ, as the Prophet ﷺ said: “Allah has taken me as His friend, as he took Ibrahim as His friend. Had I taken any one of my Ummah as a friend, I would have taken Abu Bakr as a friend.”
Khullah is the love that seeps through the heart until no place remains for anyone other than the beloved. This is why Ibrahim (AS) was commanded to sacrifice his son, to purify his heart of any attachment to him. When he resolved and intended to do it, the purpose of the command was achieved, and Allah ﷻ replaced his son with an animal. Allah ﷻ said: “That was truly a revealing test.”
In Tazkiyah, this shows that love must be proven, not just claimed. It requires sincerity, yearning, humility, and attachment to Allah ﷻ through Dhikr, Sunnah acts, reflection on the Qur’an, and companionship of those who love Him ﷻ. As He ﷻ says:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّـٰدِقِينَ
O believers! Be mindful of Allah and be with the truthful.
(Surah al-Tawbah, Verse 119)
The Poem – Line 5 (Adh-Dhikr)
وَهُمُ الَّذِينَ أَكْثَرُوا مِنْ ذِكْرِهِ | فِي السِّرِّ وَالإِعْلَانِ وَالْأَحْيَانِ
Those who remember Him and do so abundantly; in private, public, at all times, in continuance.
Dhikr (remembrance) is a very noble station. The need for this remembrance overrides all other needs. For in this remembrance is assistance in busying your time, and the purification of the heart and its contentment.
Allah ﷻ says:
أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ
Surely in the remembrance of Allah do hearts find comfort. (Surah ar-Ra’d, Verse 28)
Ibn al-Qayyim relates in al-Wabil al-Sayyib that his teacher Ibn Taymiyyah once said: “Dhikr is like water to a fish. How is the fish when it leaves the water?” On another occasion, he accompanied Ibn Taymiyyah to the Fajr prayer, after which he sat in dhikr until nearly midday. Then he turned to him and said, “This is my breakfast. If it were not for it, I would not have the strength to continue my day.” At first, such a level may appear beyond us, but the point is not to despair; rather, we should strive to do whatever we are able.
Allah ﷻ says:
فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي
So worship Me ˹alone˺, and establish prayer for My remembrance. (Surah Taha, Verse 14)
Dhikr can take many forms, but at its core, it must be an act of genuine connection with Allah ﷻ. ‘Aishah (RA) said: “The Apostle of Allah (ﷺ) used to remember Allah at all moments.” Thus, dhikr is not limited to prayer; it includes litanies, supplications, and above all, a state of constant awareness of Allah ﷻ in every circumstance.
The Prophet ﷺ said: “Let not your tongue cease to be moist with the remembrance of Allah”. In another narration, Mu‘adh ibn Jabal (RA) asked the Messenger of Allah ﷺ, “Among which deeds are most beloved to Allah?” He (ﷺ) said, “That you die while your tongue is moist with the remembrance of Allah.”
The Messenger of Allah ﷺ also said, “The Mufarridun have gone ahead.” He was asked, “Who are the Mufarridun?” He ﷺ replied, “Those men and women who frequently celebrate the remembrance of Allah.” In this hadith, the Prophet ﷺ made special mention of women, even though the male form in Arabic already encompasses both genders, to emphasise their share. Often, women are more naturally accepting of certain spiritual states than men, and this hadith affirms their equal participation in the path of dhikr.
The Prophet ﷺ described these people as being almost obsessed with dhikr, such that it permeates their lives. It is therefore wise to set aside regular moments each week dedicated to such remembrance. Though weak, in another narration, the Prophet ﷺ said: “Remember Allah ﷻ often until people say about you, ‘He is mad.’” Yet he ﷺ also taught balance; even in remembrance, one must remain conscious of context and engagement with others and with society at large.
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللَّهِ، قَالَ حَدَّثَنِي خُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “سَبْعَةٌ يُظِلُّهُمُ اللَّهُ، رَجُلٌ ذَكَرَ اللَّهَ فَفَاضَتْ عَيْنَاهُ”
The Prophet (ﷺ) said Allah will give shade to seven (types of people) under His Shade (on the Day of Resurrection). (one of them will be) a person who remembers Allah and his eyes are then flooded with tears
Thus, the key to dhikr is presence. At the very least, dhikr should be cultivated within prayer and immediately after it, as these moments already contain the central forms of remembrance, but presence must be developed as it can often be lacking by default. Some people, for example, may mechanically flick prayer beads as a cultural habit without real engagement. What truly matters is not the sheer quantity of remembrance, but rather the depth of presence within it.
This emphasis on meaning over form is consistent with the way the Prophet ﷺ often redefined terms, restoring them to their true essence. In the same way, dhikr must be more than outward motion; it must be a living connection to Allah ﷻ.
The Poem – Line 6 and 7 (Al-Qurb)
يَتَقَرَّبُونَ إِلَى الْمَلِيكِ بِفِعْلِهِمْ | طَاعَاتِهِ وَالتَّرْكِ لِلْعِصْيَانِ
فِعْلُ الْفَرَائِضِ وَالنَّوَافِلِ دَأْبُهُمْ | مَعْ رُؤْيَةِ التَّقْصِيرِ وَالنُّقْصَانِ
Seeking nearness to the Sovereign-Master; by obeying Him and forsaking disobedience.
Doing what is obligatory and optional is their way; inspecting their own faults and their deficiencies.
These lines start by mentioning the concept of seeking nearness to Allah ﷻ through obedience of His commands. The following hadith helps clarify this concept:
حَدَّثَنِي مُحَمَّدُ بْنُ عُثْمَانَ، حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، حَدَّثَنِي شَرِيكُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي نَمِرٍ، عَنْ عَطَاءٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ إِنَّ اللَّهَ قَالَ مَنْ عَادَى لِي وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَىَّ عَبْدِي بِشَىْءٍ أَحَبَّ إِلَىَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَىَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَإِنْ سَأَلَنِي لأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِي لأُعِيذَنَّهُ، وَمَا تَرَدَّدْتُ عَنْ شَىْءٍ أَنَا فَاعِلُهُ تَرَدُّدِي عَنْ نَفْسِ الْمُؤْمِنِ، يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ ”.
The Messenger of Allah (peace and blessings of Allah be upon him) said, “Verily Allah has said: ‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (supererogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.’ ”
The hadith of Jibril (AS) is also relevant, where he said, “O Muhammad, live as you wish for you will surely die, love whom you wish for you will surely part with them, and act as you wish for you will surely see its results.”
Ibn Rajab notes that the most important fard (obligation) of the body is salah. Allah ﷻ says: “˹continue to˺ prostrate and draw near ˹to Allah˺.” Moreover, the Prophet ﷺ said: “The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state).”
Linguistically, wilayah refers to closeness, i.e. to being beside something. The Awliya of Allah ﷻ are those who draw near to Him by the means that He has prescribed. The word is also connected to muwala, implying consistency in one’s worship, or to one whom Allah ﷻ has taken as a friend. It is bi-directional, denoting the servant’s closeness to Allah ﷻ, and Allah ﷻ’s closeness to His servant. The term also appears in the sense of protection or support, such as the wali (male guardian) of the bride in marriage.
However, this desire to be closer to Allah ﷻ comes with many obstacles and traps laid out by the Shaytan. For example, one of the key methods Shaytan uses to deceive those who are spiritually inclined is by convincing them that optional or even innovated acts of worship are more important than what is obligatory.
Furthermore, it is important to mention that whilst the hadith does mention a very elite spiritual state that can be attained as a result of obeying Allah ﷻ’s commands, the highest wali cannot ever reach even the lowest station of the Prophets. Prophethood is something no human can attain except by Allah ﷻ’s choosing, and there is a clear red line between it and sainthood. Yet karamat (miracles) are possible for the Awliya, and occasionally, they may even resemble the miracles of prophets. It is reported that once someone complained to Anas ibn Malik (RA) about a drought. He then performed ablution, went into the countryside, prayed two units of prayer, and made a supplication, causing rain to fall upon the very land where he had prayed.
Another such example is that of a specific type of miracle known as kashf — an unveiling of perception. In Surah Yusuf, it is mentioned that whilst the Prophet Ya‘qub (AS) was in Palestine, he sensed the scent of his son Yusuf (AS) carried from Egypt through his shirt.
Similarly, it is reported that during the caliphate of ‘Umar (RA) whilst he was in Madinah, one of his commanders was on an expedition in a faraway land and ending up fighting in a battle. ‘Umar (RA) perceived that something had gone wrong and shouted instructions from the pulpit in Madinah, and by the will of Allah ﷻ, his voice was heard by the soldiers on the battlefield far away.
Kashf can also occur for Awliya through knowledge, such as being able to perceive what is in another’s heart.
زَادَ زَكَرِيَّاءُ بْنُ أَبِي زَائِدَةَ عَنْ سَعْدٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ”لَقَدْ كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مِنْ بَنِي إِسْرَائِيلَ رِجَالٌ يُكَلَّمُونَ مِنْ غَيْرِ أَنْ يَكُونُوا أَنْبِيَاءَ، فَإِنْ يَكُنْ مِنْ أُمَّتِي مِنْهُمْ أَحَدٌ فَعُمَرُ”.
Narrated Abu Huraira: The Prophet (ﷺ) said, “Among the nation of Bani Israel who lived before you, there were men who used to be inspired with guidance though they were not prophets, and if there is any of such persons amongst my followers, it is ‘Umar.” [Sahih al-Bukhari 3689]
At times, people go to extremes in praising the Awliya, imagining that because they are blessed with miracles, they must therefore be prophets. This is a mistake. Prophets are given a Shari‘ah (an Islamic legal code), whilst the Awliya are not. Also, unlike prophets, whose miracles are meant as challenges — such as Musa (AS) against Pharaoh’s sorcerers or the inimitability of the Qur’an — the miracles of Awliya are not for public proof. They may even be a test, exposing one to pride, arrogance, or sin, and it is possible that they may also occur for afasiq (a publicly-known sinner). Thus, the true karamah (miracle) is istiqamah, steadfastness inwardly and outwardly.
The Poem – Line 8 (As-Sabr)
صَبَرُوا النُّفُوسَ عَلَى المَكَارِهِ كُلِّهَا | شَوْقاً إِلَى مَا فِيهِ مِنْ إِحْسَانِ
Their souls patiently enduring all that is disdainful; desirous of what it entails of benevolence
The nature of this dunya is imperfect. There are things we will dislike and that will be difficult. Allah ﷻ says:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ
O believers! Seek comfort in patience and prayer. Allah is truly with those who are patient.
(Surah al-Baqarah, Verse 153)
Sabr is generally categorised into three types. The first is patience upon calamity, as in Allah ﷻ saying: “We will certainly test you with a touch of fear and famine” [Qur’an, 2:155]. The second is patience upon worship, to make it regular and to increase in it. The third is patience in avoiding sin, to restrain oneself and to discipline the nafs away from addictions.
It is reported that the Prophet ﷺ, when afflicted with difficulty, would pray, and in another narration, that he would turn to the night prayer as a form of seeking assistance. Discipline for us is therefore spiritual in nature, and Ibn al-Qayyim mentions that even certain disbelievers (such as monks who meditate for hours) may receive supernatural abilities, spiritual states, or even divine knowledge, not because Allah ﷻ is pleased with them, but simply because Allah ﷻ has created metaphysical laws that respond to sustained effort. For such people, their sabr is not lillah (for Allah ﷻ’s sake), it is instead patience in service of worldly or non-Islamic spiritual goals.
Furthermore, just as Allah ﷻ grants worldly power and leadership to both the righteous and the corrupt or the believers and disbelievers, He may also grant such non-Muslims miraculous states and knowledge despite their non-Islamic or misguided intentions.
Therefore, one should not be impressed or confused when someone outside of Islam displays supernatural abilities or deep spiritual knowledge, and it does not mean that Allah ﷻ has validated or approved their path.
The Prophet ﷺ said:
حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا سُلَيْمَانُ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَائِشَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ سَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنْ لَنْ يُدْخِلَ أَحَدَكُمْ عَمَلُهُ الْجَنَّةَ، وَأَنَّ أَحَبَّ الأَعْمَالِ أَدْوَمُهَا إِلَى اللَّهِ، وَإِنْ قَلَّ ”
“Do good deeds properly, sincerely and moderately and know that your deeds will not make you enter Paradise, and that the most beloved deed to Allah is the most regular and constant even if it were little.” [Sahih al-Bukhari 6464]
In another narration, when one of the daughters of the Prophet ﷺ sent for him regarding her son who was dying, he neither complained nor expressed discontent, but remained completely content with the decree of Allah ﷻ.
Allah ﷻ says:
كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ وَهُوَ كُرْهٌۭ لَّكُمْ ۖ وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًۭٔا وَهُوَ خَيْرٌۭ لَّكُمْ ۖ وَعَسَىٰٓ أَن تُحِبُّوا۟ شَيْـًۭٔا وَهُوَ شَرٌّۭ لَّكُمْ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
Fighting has been made obligatory upon you ˹believers˺, though you dislike it. Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know.
(Surah al-Baqarah, Verse 216)
Imam Ahmad is cited in Madarij as having said that sabr, as a concept, is referenced in the Qur’an over ninety times, and it constitutes half of iman.
Moreover, the people who exemplify sabr are those who yearn for Jannah and the ihsan it contains from the gifts of Allah ﷻ. The Prophet ﷺ said: “Whosoever would be patient, Allah ﷻ will give him patience, and no one is granted a gift better and more comprehensive than patience”. This indicates that attempting patience (even with effort and struggle) is valuable as the Shari‘ah looks at progress not perfection. The rest of the hadith shows that patience relates to one’s spiritual state and the tawfiq of Allah ﷻ, as a person must strive to avoid situations that may trigger impatience and work to control their emotions, even if they falter at times. All of this and more constitute a part of the spiritual obligations of the heart, alongside tawakkul (reliance) upon Allah ﷻ.
Though the authenticity is disputed, in another hadith, the Prophet ﷺ reportedly said: “The person who falls in love, remains chaste, conceals this [from others], and dies is a shahid.” Ibn al-Qayyim in Madarij draws from the story of Yusuf (AS), where it may be argued that his patience in the well was less testing than his patience in the house of the minister’s wife. In the latter situation, his state of Ihsan allowed him to remain steadfast in circumstances where many others would fail, and he was saved and rewarded by Allah ﷻ as a result.
Ibn al-Qayyim further states that the scholars have classified the ranks of the patient person into five categories. The first is the sabir which is a person generally showing patience in some capacity. Secondly, it is the mustabir — the one who has earned patience and is filled with it. Then, it is the mutasabir — the one who forces his nafs into patience beyond its natural capacity. Then, it is the sabur — the one whose patience is great compared to others. Finally, it is the sabbar, one who is extremely patient, excelling in the measure and weight of patience (whilst the sabur excels in its quality and mode).
Additionally, one may think they have lost the spiritual station of sabr if they fail to display it in a particular situation, recalling the hadith: “Verily, the patience is at the first stroke of a calamity”. However, this is not the case. Rather, it shows the importance of striving, even if one falters. Ibn al-Qayyim explains in Madarij that sabr is of three kinds: patience by Allah ﷻ, patience for Allah ﷻ, and patience with Allah ﷻ.
Patience by Allah ﷻ means seeking His help and recognising Him as the true source of patience, as Allah ﷻ says: “Be patient ˹O Prophet˺, for your patience is only with Allah’s help”. Without His gift of patience, no one could be patient.
Patience for Allah ﷻ means that one’s motive for patience must be solely love of Allah ﷻ, seeking His Face and nearness, not for worldly praise or admiration.
Finally, patience with Allah ﷻ is the servant’s perseverance with His religious commands and decrees, living by them, establishing them, and submitting to them wherever they lead. This is the most demanding form of patience, and it is the patience of the siddiqin, the lovers of truth.
The Poem – Line 9 (Ar-Rida)
نَزَلُوا بِمَنْزِلَةِ الرِّضَى فَهُمُ بِهَا | قَدْ أَصْبَحُوا فِي جَنَّةٍ وَأَمَانِ
They arrive at the Station of Contentment; ultimately reaching the Garden and safety.
Then, the author of the poem moves onto speaking about the station of Rida (contentment), at which once the traveller stops, they will find themselves in a form of paradise and safety, even before the reaching the Hereafter through death.
In Madarij, Ibn al-Qayyim describes Rida as “the greatest door to Allah ﷻ.” Amongst all the doors that lead to Allah ﷻ, some are more direct and more powerful than others, and Rida is amongst the most elevated, for it opens the way to closeness and serenity.
He further says that Rida is “the Jannah of this world.” It is reported that Ibn Taymiyyah said, “In this world there is a paradise; whoever does not enter this paradise will not enter the paradise of the Hereafter.” This refers to the spiritual paradise found in the heart of the believer who has attained tranquillity through remembrance, contentment, and nearness to Allah ﷻ.
The Prophet ﷺ said, “Indeed, the world is cursed. What is in it is cursed, except for remembrance of Allah, what is conducive to that, the knowledgeable person and the learning person”, indicating that the material world, in and of itself, holds no lasting value except when used as a means to draw near to Allah ﷻ. Hence, even some of the wealthiest companions of the Prophet ﷺ, such as those amongst the ‘Asharah Mubasharah (those companions guaranteed Paradise), attained the highest ranks because they used their worldly means for spiritual purposes.
This is also why many Qur’anic verses and ahadith condemn the dunya so strongly. It is because only a minority use the dunya correctly. The condemnation is not of the world itself, but of those attached to it heedlessly.
In addition, Rida relates to the ahkam kawniyyah (the universal decrees of Allah ﷻ), not the ahkam shar‘iyyah (Islamic legal rulings). For example, if a non-Muslim nation occupies Muslim lands, one accepts that this is by the universal decree (qadar kawni), yet according to the shar’ (Islamic law), jihad may become obligatory. When speaking of Rida, these two dimensions should not be conflated. Furthermore, asbab (causes and means) are never negated by Rida. If someone neglects prayer and then claims to be “content with what Allah ﷻ decreed,” that is a misunderstanding. True Rida never prevents striving.
In Madarij, Ibn al-Qayyim notes that with respect to the acts of worship decreed upon you, you must continue striving to improve. Sometimes, Allah ﷻ allows a servant to fall into weakness, sin, or spiritual exhaustion so that they may realise their poverty and need of Him. A moment of sincere regret can bring one closer to Allah ﷻ than a long period of heedless spiritual activity. In this, one recognises that even failure is a form of Divine reminder. The Prophet ﷺ said, “Recognise and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity.” Thus, Allah ﷻ supports His servants when they are weak, helping them see light in their failings so that they may turn back to Him rather than sink deeper into sin.
Thus, Rida is ultimately a state of the heart, not a rejection of planning or effort, as was the case with the Prophet ﷺ when he migrated to Madinah, planning each step of the journey with great care and strategy. Therefore, spirituality also requires structure, discipline, and foresight. True spirituality is not chaos or passivity; it is a deeply conscious, purposeful movement towards Allah ﷻ.
When Rida is absent, people often fall into despair or depression as life does not often unfold as they expected. Yet the spiritual path requires taking one to take the first steps, before Allah ﷻ advances towards the traveller further. This pattern is seen when the Prophet ﷺ threw the handful of sand at the Battle of Badr, and when Maryam (AS) was told to shake the trunk of the date-palm, both acts outwardly simple but spiritually profound, showing that one must act before Divine help descends.
Furthermore, in Madarij, Ibn al-Qayyim mentions that hope and fear are useful only in this world. Once the soul is shown its place in the Barzakh (the spiritual world between the dunya and the hereafter), one of them expires (depending on the spiritual state of the person), but Rida continues both in the Barzakh and in the Hereafter. This continuity shows that Rida is amongst the greatest of all spiritual stations. Ibn Taymiyyah described this state as al-farahu billah, joy in Allah ﷻ Himself. The Prophet ﷺ, during moments of grief, said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord.” This demonstrates that true Rida manifests not only inwardly but outwardly as well, and in one’s composure, speech, and restraint. It produces physical and emotional traces that align one’s conduct with Divine pleasure. Attaining such a state is not easy, but it is about continuous progress towards this goal and towards serenity. In another narration, the Prophet ﷺ supplicated: “O Allah, make me content with what You have provided for me, bless me in it, and replace everything I do not have with something better.”
The Poem – Line 10 (Ash-Shukr)
شَكَرُوا الَّذِي أَوْلَى الْخَلَائِقَ فَضْلَهُ | بِالْقَلْبِ وَالْأَقْوَالِ وَالْأَرْكَانِ
For His bounties to His creation they are grateful; with their heart, tongues, and the limbs of their body.
This line refers to the station of shukr. In Madarij, Ibn al-Qayyim cites the verse, “˹Only˺ a few of My servants are ˹truly˺ grateful” [Qur’an, 34:13]
Most people will not truly express gratitude to Allah ﷻ for His blessings. Ash-Shakoor is an intense form of gratitude, and only a few are able to master it. The second part of the line mentions the word qalb. A person may easily say alhamdulillah upon their tongue, but shukr is a deep spiritual state that originates in the heart. Ibn al-Qayyim also references the following hadith:
حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، حَدَّثَنَا زِيَادٌ، أَنَّهُ سَمِعَ الْمُغِيرَةَ، يَقُولُ قَامَ النَّبِيُّ صلى الله عليه وسلم حَتَّى تَوَرَّمَتْ قَدَمَاهُ فَقِيلَ لَهُ غَفَرَ اللَّهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ قَالَ “أَفَلاَ أَكُونُ عَبْدًا شَكُورًا”.
The Prophet (ﷺ) used to offer night prayers till his feet became swollen. Somebody said, to him, “Allah has forgiven you, your faults of the past and those to follow.” On that, he said, “Shouldn’t I be a thankful slave of Allah)?” [Sahih al-Bukhari 4836]
Imam al-Busiri refers to this in his poem:
ظَلَمْتُ سُنَّةَ مَنْ أَحْيَا الظَّلَامَ إِلَى | أَنِ اشْتَكَتْ قَدَمَاهُ الضُّرَّ مِنْ وَرَمِ
“I have wronged the way of him who used to enliven the night (in prayer) until his feet complained of pain and swelling.”
It was said to the Messenger ﷺ why he exerted himself to such an extent, applying such discipline and hardship, even though he advised balance in worship, and considering that all his previous and future sins had been forgiven. He replied, “Shouldn’t I be a thankful slave of Allah?” This is phrased in the same way as the Qur’anic verse mentioned above, linking gratitude to servitude and humility before Allah ﷻ.
Gratitude, therefore, is far deeper than the simple thankfulness we show for worldly blessings such as wealth, health, or family. It is the recognition that Allah ﷻ, by His very Essence, deserves to be thanked simply for Who He is. This station begins in the heart, then manifests upon the tongue, and finally through the limbs in one’s actions.
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ، وَنُصَيْرُ بْنُ الْفَرَجِ، – وَاللَّفْظُ لَهُ – قَالاَ حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، عَنْ عَائِشَةَ، – رضى الله عنها – قَالَتْ فَقَدْتُ النَّبِيَّ صلى الله عليه وسلم ذَاتَ لَيْلَةٍ فَجَعَلْتُ أَطْلُبُهُ بِيَدِي فَوَقَعَتْ يَدِي عَلَى قَدَمَيْهِ وَهُمَا مَنْصُوبَتَانِ وَهُوَ سَاجِدٌ يَقُولُ “ أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ وَأَعُوذُ بِكَ مِنْكَ لاَ أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ”.
It was narrated from Abu Hurairah that ‘Aishah said: “I noticed the Prophet ﷺ was not there one night, so I started looking for him with my hand. My hand touched his feet and they were held upright, and he was prostrating and saying: ‘I seek refuge in Your pleasure from Your anger, in Your forgiveness from Your punishment, and I seek refuge in You from You. I cannot praise You enough, You are as You have praised yourself.'” [Sunan an-Nasa’i 169]
This is the reality of the shukr of the Prophet ﷺ, encompassing his tongue, his actions, and his inner being.
The Poem – Line 11 (At-Tawakkul)
صَحِبُوا التَّوَكُّلَ فِي جَمِيعِ أُمُورِهِمْ | مَعْ بَذْلِ جُهْدٍ فِي رِضَى الرَّحْمانِ
Reliance is their companion in all affairs; whilst striving in the pleasure of the All-Merciful.
Tawakkul (reliance) is one of those spiritual stations that is realised alongside taking the appropriate means. Imam as-Sa‘di explains this in his commentary, clarifying that true tawakkul involves both trust in Allah ﷻ and the active pursuit of what He has made available as a means.
Tawakkul, shukr, mahabbah, rajaa, and ihsan are interconnected stations. Each connects the servant to the Divine Names of Allah ﷻ. By understanding these stations, one deepens one’s connection to Allah ﷻ and reflects His attributes within one’s life.
عن جابر رضي الله عنه أنه غزا مع النبي صلى الله عليه وسلم قبل نجد، فلما قفل رسول الله صلى الله عليه وسلم قفل معهم، فأدركتهم القائلة في واد كثير العضاه، فنزل رسول الله صلى الله عليه وسلم، وتفرق الناس يستظلون بالشجر، ونزل رسول الله صلى الله عليه وسلم تحت سمرة، فعلق بها سيفه، ونمنا نومة، فإذا رسول الله صلى الله عليه وسلم يدعونا، وإذا عنده أعرابي فقال: “إن هذا اختراط علي سيفي وأنا نائم، فاسيقظت وهو في يده صلتا، قال: من يمنعك منى؟ قلت: الله – ثلاثا”. ولم يعاقبه وجلس.
“I went in an expedition along with the Prophet (ﷺ) in the direction of Najd. When Messenger of Allah (ﷺ) returned, I also returned with him. Then the mid-day sleep overtook us in a valley full of prickly shrubs. Messenger of Allah (ﷺ) got down and the people scattered around seeking shade under the trees. Messenger of Allah (ﷺ) hang up his sword on the branch of a tree. We were enjoying a sleep when Messenger of Allah (ﷺ) called us, and lo! There was a desert Arab bedouin near him. He (ﷺ) said, “This man brandished my sword over me while I was asleep. I woke up and saw it in his hand unsheathed. He asked: `Who will protect you from me?’ I replied: ‘Allah’ – thrice”. He did not punish him and sat down.” [Riyad as-Salihin 78]
Imam an-Nawawi mentions this narration in his section on tawakkul in Riyadh as-Saliheen. In some narrations, it is said that the man’s sword fell from his hand simply when the Prophet ﷺ invoked the Name of Allah ﷻ. Imam as-Sawi commented that the Name Allah possesses immense spiritual power.
The Poem – Line 12 (Al-Ihsan)
عَبَدُوا الإِلهَ عَلَى اعْتِقَادِ حُضُورِهِ | فَتَبَوَّءُوا فِي مَنْزِلِ الإِحْسَانِ
Worshipping the Divine, believing in His presence; thus taking their place at the Station of Excellence.
This line refers to the station of Ihsan. The Hadith of Jibril (AS) is most relevant here. Interestingly, in that hadith, the Prophet ﷺ does not merely define Ihsan; he describes how it is achieved: “Ihsan is to worship Allah as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allah sees you.” In addition, Allah ﷻ says: “He is with you wherever you are”. This presence is not a physical one, but rather the all-encompassing presence of His knowledge, power, and mercy. Another narration which also appears in the chapter on tawakkul in Riyadh as-Saliheen is the following:
عن أبي بكر الصديق رضي الله عنه عن عبد الله بن عثمان بن عامر بن عمر بن كعب بن سعد بن تيم بن مرة بن كعب بن لؤي بن غالب القرشي التيمي رضي الله عنه – وهو وأبوه وأمه صحابة، رضي الله عنهم- قال: نظرت إلى أقدام المشركين ونحن في الغار وهم على رؤوسنا فقلت يارسول الله لو أن أحدهم نظر تحت قدمية لأبصرنا. فقال: “ ما ظنك يا أبا بكر باثنين الله ثالثهما”.
When the Messenger of Allah (ﷺ) and I were in the cave of Thaur and I saw the feet of the polytheists who were above us at the mouth of the cave (on the eve of the Emigration), I submitted: “O Messenger of Allah! If one of them were to look down below his feet, he would see us”. He (ﷺ) said, “O Abu Bakr! What do you think of two whose third is Allah”. [Riyad as-Salihin 81]
In sum, Ihsan includes knowing that Allah ﷻ is with you and that He will protect you. The du‘a for travelling is also connected to this: “You are the Companion in the journey”. This reflects a spiritual companionship, a suhba with Allah ﷻ.
One must strive to feel Allah ﷻ’s presence in acts of worship. This is a lifelong journey, as are all spiritual states. One progresses gradually by studying these concepts, reflecting upon them, and practicing them whenever the opportunity arises in daily life.
The Poem – Line 13 (Ad-Da’wah)
نَصَحُوا الْخَلِيقَةَ فِي رِضَى مَحْبُوبِهِمْ | بِالْعِلْمِ وَالإِرْشَادِ وَالإِحْسَانِ
Advising others to that which pleases their Lord; with knowledge, guidance, and compassion.
This line refers to the station of da‘wah, calling others to Allah ﷻ and enjoining good whilst forbidding evil.
The spiritual wayfarer is the one who offers nasiha (sincere counsel) to humankind seeking the pleasure of their Beloved, Allah ﷻ. After one has filled their own cup with spiritual nourishment, the next step is to fill the cups of others. This is done by increasing one’s spiritual state to the point where it starts to affect others. When one’s cup is overflowing, it benefits others without harm to oneself or detracting from one’s portion. However, if the cup is only half full, others taking from it may diminish one’s own state and may even lead to spiritual harm. Sufyan al-Thawri said, “We spent twenty years in worship before studying fiqh and the sciences.” This emphasises that da‘wah should follow purification of the self. Hasan al-Basri said that the final disease to leave the hearts before death is the love of social status and high rank. Some scholars say these qualities never entirely leave the heart, that even the most sincere person battles with the subtle pleasure of being listened to or admired.
Allah ﷻ says:
وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًۭا لِّمَا مَعَكُمْ وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ ۖ وَلَا تَشْتَرُوا۟ بِـَٔايَـٰتِى ثَمَنًۭا قَلِيلًۭا وَإِيَّـٰىَ فَٱتَّقُونِ. وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَـٰطِلِ وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ. وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱرْكَعُوا۟ مَعَ ٱلرَّٰكِعِينَ. أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَـٰبَ ۚ أَفَلَا تَعْقِلُونَ
Believe in My revelations which confirm your Scriptures.1 Do not be the first to deny them or trade them for a fleeting gain. And be mindful of Me. Do not mix truth with falsehood or hide the truth knowingly. Establish prayer, pay alms-tax, and bow down with those who bow down. Do you preach righteousness and fail to practice it yourselves, although you read the Scripture? Do you not understand?
(Surah al-Baqarah, Verse 41-44)
These verses highlight diseases that can afflict students of knowledge and scholars; power and prestige can corrupt, as seen amongst the rabbis of Bani Isra’il.
حَدَّثَنَا مُحَمَّدُ بْنُ عَبَّادٍ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ، قَالَ قُلْتُ لِسُهَيْلٍ إِنَّ عَمْرًا حَدَّثَنَا عَنِ الْقَعْقَاعِ، عَنْ أَبِيكَ، قَالَ وَرَجَوْتُ أَنْ يُسْقِطَ، عَنِّي رَجُلاً قَالَ فَقَالَ سَمِعْتُهُ مِنَ الَّذِي سَمِعَهُ مِنْهُ أَبِي كَانَ صَدِيقًا لَهُ بِالشَّامِ ثُمَّ حَدَّثَنَا سُفْيَانُ عَنْ سُهَيْلٍ عَنْ عَطَاءِ بْنِ يَزِيدَ عَنْ تَمِيمٍ الدَّارِيِّ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ” الدِّينُ النَّصِيحَةُ ” قُلْنَا لِمَنْ قَالَ” لِلَّهِ وَلِكِتَابِهِ وَلِرَسُولِهِ وَلأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ”.
“The Religion is sincerity.” We said, “To whom?” He said “To Allah, to His Book, To His Messenger, and to the leaders of the Muslims and their masses.” [Sahih Muslim 55a]
This statement shows that sincere counsel is so essential that it was described as the entire religion similar to how “Hajj is ‘Arafah” indicates that the Day of ‘Arafah symbolises the essence of Hajj.
Furthermore, da‘wah is not limited to calling non-Muslims to Islam. It includes teaching, advising, enjoining good, forbidding evil, and helping others come closer to Allah ﷻ. Imam al-Haddad explains that da‘wah includes seeking and spreading knowledge, provided it is done with wisdom and sincerity. He also stresses that it must be balanced with self-accountability and purification. Ibn ʿAtaʾillah says in his Hikam, “Bury yourself in the earth of obscurity.” He likens the self to a seed; only when it is buried, hidden, and nurtured in humility can it grow into a tree that benefits others. Even Jihad may be considered a form of da‘wah, as it defends and preserves the truth.
Towards the end of the hadith “The deen is nasiha”, it mentions that this advice is directed towards multiple groups including Allah ﷻ, His Messenger ﷺ, the leaders, and the common folk, showing that da‘wah should be understood comprehensively.
Finally, the word irshad in the poem refers to spiritual guidance, and ihsan here refers to broader acts of service such as feeding the poor, helping the needy, or assisting at the masjid.
The Poem – Line 14 (As-Suhbah)
صَحِبُوا الْخَلَائِقَ بِالْجُسُومِ وَإِنَّمَا | أَرْوَاحُهُمْ فِي مَنْزِلٍ فَوْقَانِي
Accompanying the people in bodily form; whilst their spirits dwell at a sublimer station.
The Prophet ﷺ said:
حَدَّثَنَا عَلِيُّ بْنُ مَيْمُونٍ الرَّقِّيُّ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ صَالِحٍ، حَدَّثَنَا إِسْحَاقُ بْنُ يُوسُفَ، عَنِ الأَعْمَشِ، عَنْ يَحْيَى بْنِ وَثَّابٍ، عَنِ ابْنِ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ”الْمُؤْمِنُ الَّذِي يُخَالِطُ النَّاسَ وَيَصْبِرُ عَلَى أَذَاهُمْ أَعْظَمُ أَجْرًا مِنَ الْمُؤْمِنِ الَّذِي لاَ يُخَالِطُ النَّاسَ وَلاَ يَصْبِرُ عَلَى أَذَاهُمْ”.
“The believer who mixes with people and bears their annoyance with patience will have a greater reward than the believer who does not mix with people and does not put up with their annoyance.” [Sunan Ibn Majah 4032]
Thus, Islam discourages complete isolation. The spiritual elite live amongst people physically, yet their hearts and souls remain attached to higher, divine realities. The Prophet ﷺ remembered Allah ﷻ in every moment; during battle, conversation, or play with children. Even if we cannot reach that level, we should aim to embody a fraction of this constant remembrance.
The Poem – Line 15 (Al-Muhasabah)
بِاللَّهِ دَعْوَاتُ الْخَلَائِقِ كُلُّهَا | خَوْفًا عَلَى الْإِيمَانِ مِنْ نُقْصَانِ
They alert creation to their complete need for Allah; continuously fearing a decrease in their faith.
The word da‘awat can refer to da‘wah or to the affairs of creation. This relates to the station of muhasabah. The Shari‘ah gives careful attention to the balance between companionship and solitude. At the beginning of spiritual development, solitude is especially emphasised. This is why solitude in the cave was beloved to the Prophet ﷺ before prophethood.
In the hadith regarding those who are given shade under the throne of Allah ﷻ on the Day of Judgment, one from amongst such people who is mentioned is “a man who remembers Allah in solitude and his eyes become tearful.” Everyone should have a moment in their week for solitude and reflection. In the past, spiritual retreats lasted days; today, one may instead practise brief mini-khalwahs; internal reflection even amidst people, contemplating one’s shortcomings and how to improve.
Mindfulness of Allah ﷻ and the concept of muhasabah is also mentioned in the following famous hadith:
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، أَخْبَرَنَا لَيْثُ بْنُ سَعْدٍ، وَابْنُ، لَهِيعَةَ عَنْ قَيْسِ بْنِ الْحَجَّاجِ، قَالَ وَحَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ، أَخْبَرَنَا أَبُو الْوَلِيدِ، حَدَّثَنَا لَيْثُ بْنُ سَعْدٍ، حَدَّثَنِي قَيْسُ بْنُ الْحَجَّاجِ الْمَعْنَى، وَاحِدٌ، عَنْ حَنَشٍ الصَّنْعَانِيِّ، عَنِ ابْنِ عَبَّاسٍ، قَالَ كُنْتُ خَلْفَ رَسُولِ اللَّهِ صلى الله عليه وسلم يَوْمًا فَقَالَ” يَا غُلاَمُ إِنِّي أُعَلِّمُكَ كَلِمَاتٍ احْفَظِ اللَّهَ يَحْفَظْكَ احْفَظِ اللَّهَ تَجِدْهُ تُجَاهَكَ إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ وَاعْلَمْ أَنَّ الأُمَّةَ لَوِ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلاَّ بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَضُرُّوكَ إِلاَّ بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ رُفِعَتِ الأَقْلاَمُ وَجَفَّتِ الصُّحُفُ”.
Ibn Abbas reported: I was riding behind the Messenger of Allah ﷺ, when he said to me, “Young man, I will teach you some words. Be mindful of Allah and He will protect you. Be mindful of Allah and you will find Him before you. If you ask, ask from Allah. If you seek help, seek help from Allah. Know that if the nations gathered together to benefit you, they could not benefit you unless Allah has decreed it for you. And if the nations gathered together to harm you, they could not harm you unless Allah has decreed it for you. The pens have been lifted and the pages have dried.” [Jami` at-Tirmidhi 2516]
The Poem – Lines 16-18 (The Conclusion)
عَزَفُوا الْقُلُوبَ عَنِ الشَّوَاغِلِ كُلِّهَا | قَدْ فَرَّغُوهَا مِنْ سِوَى الرَّحْمانِ
Their hearts turning away from all distractions; completely emptied of all besides the Most-Merciful.
حَرَكَاتُهُمْ وَهُمُومُهُمْ وَعُزُومُهُمْ | لِلَّهِ لَا لِلْخَلْقِ وَالشَّيْطَانِ
Their movements, concerns, and their resolves; are all for Allah, not for creation nor for the Devil.
نِعْمَ الرَّفِيقُ لِطَالِبِ السُّبُلِ الَّتِي | تُفْضِي إِلَى الْخَيْرَاتِ وَالإِحْسَانِ
The best of companions is the seeker of these paths; which lead to acquiring goodness and ihsan.
How excellent a companion is the one who journeys on the paths leading to righteousness and excellence. The author mentions that those whom Allah ﷻ has blessed, as referred to in Surah al-Fatihah, are described elsewhere as the righteous, the truthful, the martyrs, and the prophets.
حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ أَبُو الْمُنْذِرِ الطُّفَاوِيُّ، عَنْ سُلَيْمَانَ الأَعْمَشِ، قَالَ حَدَّثَنِي مُجَاهِدٌ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ـ رضى الله عنهما ـ قَالَ أَخَذَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِمَنْكِبِي فَقَالَ “ كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ، أَوْ عَابِرُ سَبِيلٍ”. وَكَانَ ابْنُ عُمَرَ يَقُولُ إِذَا أَمْسَيْتَ فَلاَ تَنْتَظِرِ الصَّبَاحَ، وَإِذَا أَصْبَحْتَ فَلاَ تَنْتَظِرِ الْمَسَاءَ، وَخُذْ مِنْ صِحَّتِكَ لِمَرَضِكَ، وَمِنْ حَيَاتِكَ لِمَوْتِكَ.
`Abdullah bin `Umar said, “Allah’s Messenger (ﷺ) took hold of my shoulder and said, ‘Be in this world as if you were a stranger or a traveller.” The sub-narrator added: Ibn `Umar used to say, “If you survive till the evening, do not expect to be alive in the morning, and if you survive till the morning, do not expect to be alive in the evening, and take from your health for your sickness, and (take) from your life for your death.” [Sahih al-Bukhari 6416]
This means not becoming too attached to the dunya. The higher level of this is to see life itself as a brief stop: a service station on the journey to the hereafter.
Imam al-Ghazali relates in Ayyuhal Walad that al-Junayd was seen in a dream and asked about his state in the next life. He said, “All our words and teachings about spiritual stations were of no benefit; only a few raka‘at prayed in the depths of the night truly benefited us.”
And Allah ﷻ knows best.