Manazil al-Sa’irin by Imam al-Harawi

Translated by Abu Amina Elias

In the name of Allah, the Gracious, the Merciful
The following is an abridged translation of Manāzil al-Sāʼirīn by Imām al-
Harawī. It is a primer on the spiritual, ethical, and psychological states
experienced by worshipers on their journey towards Allah.

‫مختصر منازل السائرين‬

The abridgment of Manāzil al-Sāʼirīn
‫ِبسم هللا الرَّ حْ َمن الرَّ حِيم‬
In the name of Allah, the Gracious, the Merciful.

Self-accountability ‫المحاسبة‬
ُ ‫هللاَ َو ْل َت‬
ْ ‫نظرْ َن ْفسٌ مَّا َق َّد َم‬
‫ت ل َِغد‬ َّ ‫َقا َل هللا عز َوجل ا َّتقُوا‬

Allah Almighty said, ‘Fear Allah and let every soul look to what is has put
forth for tomorrow.’ (59:18)
‫َوإِ َّن َما يسْ لك َط ِريق المحاسبة بعد ْال َع ِزي َمة على عقد ال َّت ْو َبة والعزيمة لَ َها َث ََل َثة أَرْ َكان‬
Indeed, the path of self-accountability is only after his determination to
solidify his repentance. Its determination to do so has three pillars.
َّ ‫ْس لَ ُه َث ََل َثة أَ ْش َياء نور ْال ِح ْك َمة َوسُوء‬
ِ ‫الظن ِبال َّن‬
‫فس‬ َ ‫أَحد َها أَن تقيس َبين نعْ َمته وجنايتك َو َه َذا يشق على من لَي‬
‫وتمييز ال ِّنعْ َمة من ْالفِ ْت َنة‬
The first pillar is to compare His blessings to your offenses, and this is
difficult for one without three things: the light of wisdom, awareness of the
evil in his own soul, and the ability to distinguish a blessing from a trial.
‫اعة َعلَيْك م َّنة َو ْالحكم َعلَيْك حجَّ ة َما‬ َّ ‫الثانِي َتم ِْييز َما للحق َعمَّا لَك أَو ِم ْنك فتعلم أَن ْال ِج َنا َية َعلَيْك حجَّ ة َو‬
َ ‫الط‬ َّ ‫َو‬
‫ه َُو لَك معذرة‬
The second pillar is the ability to distinguish what the Truth has over you or
deserves from you, such that you know your offenses are an argument
against you, your obedience is a favor upon you, and the judgment is a
proof against you. It is your duty to make amends.
‫اعة رضيتها ِم ْنك َف ِه َي َعلَيْك وكل َمعْ صِ يّة عيرت ب َها أَ َخاك َف ِه َي إِلَيْك َو َل تضع‬
َ ‫الثالِث أَن تعرف أَن كل َط‬
َّ ‫َو‬
‫ميزان وقتك من َيديك‬َ
The third pillar is that you recognize that every act of obedience pleasing to
you is your duty and every act of disobedience for which you self-
righteously rebuke your brother is likewise an act of disobedience. Do not
waste the amount of time in your hands.

Self-discipline ‫الرياضة‬
‫ون َما آ َتوا َّوقُلُو ُب ُه ْم َو ِجلَ ٌة‬ َ ‫َقا َل هللا عز َوجل َوالَّذ‬
َ ‫ِين ي ُْؤ ُت‬
Allah Almighty said, ‘Those who give their charity and their hearts are
fearful.’ (23:60)
‫الرياضة تمرين ال َّنفس على قبُول الص ْدق َوهِي على َث ََلث دَ َر َجات‬
Self-discipline is to train himself to accept the truth. It has three levels.
‫علم وتصفية ْاْلَعْ َمال باإلخَلص وتوفير ْالحُ قُوق فِي ْالم َُعا َملَة‬ ْ َْ ْ
ِ ‫رياضة ال َعامَّة تهذيب اْل ْخ ََلق ِبال‬
Self-discipline of the common people is the refinement of character with
moral knowledge, the purification of deeds with sincerity, and the fulfilment
of rights in conduct with others.
 ‫ورياضة ْال َخاصَّة حسم ال َّت َفرُّ ق َوقطع ِال ْل ِت َفات إِلَى ْالم َقام الَّذِي جاوزه وإبقاء ْالعلم يجْ ِري مجاريه‬
Self-discipline of the spiritual elite is to prevent his separation from the
divine presence, to stop turning back to what has already passed, and to let
the path of seeking knowledge run its course.
‫ورياضة َخاصَّة ْال َخاصَّة تجريد ال ُّشهُود والصعود إِلَى ْالجمع ورفض المعارضات والمعاوضات‬
Self-discipline of the elite of the spiritual elite is to refine his ability to
witness the divine presence, to ascend towards union with the will of Allah,
and to reject that which opposes and alters this state of union.

ُ ‫ا ْل ُخ‬
Reverence ‫شوع‬
َ ‫َقا َل هللا عز َوجل أَلَ ْم َيأْ ِن لِلَّذ‬
ِ َّ ‫ِين آ َم ُنوا أَن َت ْخ َش َع قُلُو ُب ُه ْم لِ ِذ ْك ِر‬
‫هللا َو َما َن َز َل م َِن ْال َح ِّق‬
Allah Almighty said, ‘Has not the time come for those who have faith to feel
reverence in their hearts by the remembrance of Allah and what has been
revealed of the truth?’ (57:16)
‫شوع خمود ال َّنفس وهمود الطباع لمتعاظم أَو مفزع َوه َُو على َث ََلث دَ َر َجات‬
ُ ‫ْال ُخ‬
Reverence is the subsidence of his soul and yielding in his nature due to
encountering something tremendously great or frightening. It has three
levels.
‫مْر والستسَلم ْللحكم والتضاع لنظر ْالحق‬َ
ِ ‫الدرجة اْلولى التذلل ل ِْْل‬
َ
The first level is to submit himself to the command of Allah, to surrender
himself to the judgment of Allah, and to humble himself before the Truth
which observes him.
َّ ‫والدرجة‬
‫الثا ِن َية ترقب آ َفات ال َّنفس َو ْال َع َمل ورؤية فضل كل ذِي فضل َعلَيْك وتنسم نسيم الفناء‬
The second level is to be mindful of the defects of your soul and deeds, to
acknowledge the favor of all those who performed favors for you, and to
inhale the breeze of losing yourself in the divine presence.
‫رُؤ َية ْالفضل‬ َّ ‫الدرجة‬
ْ ‫الثالِ َثة حفظ ْالحُ رْ َمة عِ ْند المكاشفة وتصفية ْال َو ْقت من مراياة ْالخلق َو َتجْ ِريد‬ َ
The third level is to preserve sanctity at times of spiritual unveiling, to purify
his moment from the ostentation of creation, and to refine his perception of
the divine favor.
 ّ
Temperance ‫الزهْ د‬
ِ َّ ‫َّت‬
‫هللا َخيْرٌ لَّ ُك ْم‬ ُ ‫َقا َل هللا عز َوجل َب ِقي‬
Allah Almighty said, ‘What remains from Allah is best for you.’ (11:86)
‫ورة وللخاصة خشية َوه َُو على َث ََلث‬ َ ‫الزهْ د إِسْ َقاط الرَّ ْغ َبة َعن ال َّشيْ ء ِب ْال ُكلِّ َّي ِة َوه َُو للعامة قر َبة وللمريد‬
َ ُ‫ضر‬ ّ
‫دَ َر َجات‬
Temperance is leaving one’s desire for something entirely. It is an act of
worship for the common person, a necessity for the spiritual seeker, and a
fear sullying one’s clarity for the spiritual elite. It has three levels.
‫الزهْ د فِي ال ُّش ْب َهة بعد ترك ْال َح َرام بالحذر من المعتبة واْلنفة من المنقصة َو َك َرا َهة ُم َشار َكة‬
ّ ‫الدرجة اْلولى‬
َ
‫ْالفُسَّاق‬
The first level is renounce what is doubtful along with avoiding the unlawful,
out of caution from what is blameworthy, rejection of what is lacking, and
displeasure of sharing in sin.
‫ارة ْال َو ْقت‬
َ ‫الزهْد فِي الفضول َو َما َزاد على المسكة والبَلغ من ْالقُوت باغتنام التفرغ إِلَى ع َم‬ َّ ‫والدرجة‬
ّ ‫الثا ِن َية‬
‫وحسم الجأش والتحلي بحلية ْاْلَ ْن ِب َياء َوالصديقين‬
The second level is to renounce what is superfluous, more than is
necessary, and beyond the needs of his livelihood, by taking advantage of
free time, disregarding anxiety, and emulating the beautiful characteristics
of the prophets and the truthful.
‫الزهْ د بِ َث ََل َثة أَ ْش َياء باستحقار َما زهدت فِي ِه واستواء ا ْل َح َالت ع ْندك والذهاب َعن‬ َّ ‫والدرجة‬
ّ ‫الثالِ َثة‬
ّ ‫الزهْ د فِي‬
‫شهُود ِال ْكت َِساب َناظرا إِلَى َوادي ْال َح َقائِق‬
ُ
The third level is to renounce his renouncement by three things: to look
down upon what has been renounced of the world, to be indifferent to his
worldly circumstances, and to move past the perception that he has earned
his good deeds, while looking towards the valleys of the truth.

Mindfulness ‫المراقبة‬
‫ُون فِي م ُْؤمِن إِ ّل َو َل ِذم َّّة‬
َ ‫َقا َل هللا عز َوجل َل َيرْ قُب‬
Allah Almighty said, ‘They are not mindful of any pact with believers, nor
any covenant.’ (9:10)
‫حظة ْال َم ْقصُود َوهِي على َث ََلث‬
َ ‫دوام م ََُل‬
َ ‫المراقبة‬
Mindfulness is constant momentary attention to one’s purpose. It has three
levels.
‫الدرجة اْلولى مراقبة ْالحق فِي السّير إِلَ ْي ِه على ال َّد َوام َبين َتعْ ظِ يم مذهل ومداناة حاملة وسرور‬
َ ‫دَ َر َجات‬
‫باعث‬
The first level is mindfulness of the Truth in his journey towards Him, in a
constant state between amazed exaltation, careful approach, and happy
motivation.
َّ ‫والدرجة‬
َ ‫الثا ِن َية مراقبة نظر ْالحق إِلَيْك برفض ْالم َُعار‬
‫ضة وباإلعراض َعن ِالعْ ت َِراض َونقض رعونة‬
‫ال َّت َعرُّ ض‬
The second level is mindfulness of the Truth looking upon you, by rejecting
what is in opposition to it, turning away from protestation of it, and breaking
down the folly of challenging Him.
‫ظهُور إشارات ْاْلَ َزل على‬
ُ ‫الثالِ َثة مراقبة ْاْلَ َزل بمطالعة عين السَّبق اسْ ِت ْق َب ّال لعلم ال َّت ْوحِيد ومراقبة‬
َّ ‫والدرجة‬
‫أحايين ْاْلَ َبد ومراقبة ْال َخ ََلص من ربطة المراقبة‬
The third level is mindfulness of eternity by examining in hindsight, facing
the knowledge of divine unity, mindfulness of the phenomena pointing to
eternity over the endless ages, and mindfulness which is free from the
difficulties of mindfulness.

Sincerity ‫ْاْلِ ْخ اَلص‬

ِ َّ ِ ‫َقا َل هللا عز َوجل أَ َل‬
ُ‫َلِل ال ِّدينُ ْال َخالِص‬
Allah Almighty said, ‘No doubt, for Allah is the sincere religion.’ (39:3)
‫اإل ْخ ََلص تصفية ْال َع َمل من كل شوب َوه َُو على َث ََلث د ََر َجات‬
ِْ
Sincerity is the purification of a deed from any contaminant. It has three
levels.
‫رُؤ َية ْال َع َمل من ْال َع َمل والخَلص من طلب ْالع َِوض على ْال َع َمل َوال ُّن ُزول َعن الرضى‬
ْ ‫الدرجة اْلولى إِ ْخ َراج‬
َ
‫ِب ْال َع َم ِل‬
The first level is to remove his perception of the deed from the deed itself,
to be free from seeking compensation for the deed, and to lower himself
from being satisfied with the deed.
َّ ‫والدرجة‬
‫الثا ِن َية الخجل من ْال َع َمل َم َع بذل المجهود وتوفير ْالجهد بالحتماء من ال ُّشهُود ورؤية ْال َع َمل فِي نور‬
‫ال َّت ْوفِيق من عين ْالجُود‬
The second level is to feel shame about the deed while expending effort in
it, yet to continue supplying effort by not allowing himself to see the deed
as his own. Rather, in the light of guidance, the deed is from the divine
source of grace.
‫الثالِ َثة إخَلص ْال َع َمل بالخَلص من ْال َع َمل َتدعه يسير مسير ْالعلم وتسير أَ ْنت مشاهدا ْللحكم حرا‬
َّ ‫والدرجة‬
‫من رق الرَّ سْ م‬
The third level is sincerity in the deed by disassociating from the deed,
allowing it to follow its known course, and your proceeding as a witness to
the judgment, free from slavery to your self-image.

Categories of ethics ‫قسم ْاْلا ْخ اَلق‬

َّ ‫عشرة أَب َْواب َوهِي ال‬
‫صبْر والرضى َوال ُّش ْكر َو ْالح َياء والصدق واإليثار والخلق‬ َ ‫َوأما قسم ْاْلَ ْخ ََلق َفه َُو‬
‫والتواضع والفتوة والنبساط‬
As for the categories of ethics, they are ten topics: patience, contentment,
gratitude, modesty, honesty, altruism, character, humility, chivalry, and
sociability.

Patience ‫الص ْبر‬

َّ
َّ ِ‫ْرُك إِ َّل ب‬
ِ‫اَلِل‬ َ ‫صب‬ َ ‫َقا َل هللا عز َوجل َواصْ ِبرْ َو َما‬
Allah Almighty said, ‘Be patient, and your patience is not but through Allah.’
(16:127)
‫صبْر حبس ال َّنفس على جزع كامن َعن الشكوى َوه َُو أَيْضا من أصعب ْالم َنازل على ْال َعامَّة وأوحشها فِي‬ َّ ‫ال‬
َ َ ْ
‫َط ِريق المحبَّة وأنكرها فِي ط ِريق ال َّت ْوحِيد َوه َُو على ث ََلث دَ َر َجات‬
Patience is to restrain one’s self, while experiencing discomfort, and to do
so without complaining. It is also among the most difficult spiritual states for
the common person, the harshest on the path of love, and the most
punishing on the road to divine unity. It has three levels.
‫صبْر َعن ْالمعْ صِ َية بمطالعة ْال َوعيد إ ْب َقاء على ْاإلِي َمان وحذرا من ْال َج َزاء َوأحسن ِم ْن َها‬ َّ ‫الدرجة اْلولى ال‬
َ
ْ
‫صبْر َعن المعْ صِ َية َح َياء‬
َّ ‫ال‬
The first level is patience from committing acts of disobedience by
awareness of the threat of divine punishment, remaining upon faith and
cautious of the recompense for deeds. It is even better to be patient from
committing acts of disobedience due to shame.
‫اعة بالمحافظة َعلَ ْي َها دواما وبرعايتها إخَلصا وبتحسينها علما‬ َّ ‫صبْر على‬
َ ‫الط‬ َّ ‫والدرجة‬
َّ ‫الثا ِن َية ال‬
The second level is patience in performing acts of obedience by constantly
guarding them, sincerely caring for them, and deliberately improving them.
‫بَلء بمَلحظة حسن ْال َج َزاء وانتظار روح ْالفرج وتهوين البلية بعد أيادي المنن‬
َ ‫صبْر فِي ْال‬ َّ ‫والدرجة‬
َّ ‫الثالِ َثة ال‬
‫وتذكر سوالف النعم‬
The third level is patience in trials by expecting the good reward, waiting for
the arrival of relief, and easing the misfortune by counting his favors and
remembering his blessings in the past.
ُ ‫ص ِابرُ وا َيعْ نِي َعن ْالمعْ صِ َية َو َر‬
‫ابطوا‬ َ ‫صبْر نزلت اصْ ِبرُ وا َيعْ نِي فِي ْال‬
َ ‫بَلء َو‬ َّ ‫َوفِي َهذِه ال َّد َر َجات‬
َّ ‫الث ََلث من ال‬
‫اعة‬ َّ ‫َيعْ نِي على‬
َ ‫الط‬
In this third level of patience it was revealed, ‘Be patient,’ meaning in trials,
and ‘Persevere,’ meaning by avoiding acts of disobedience, and, ‘Keep
watch,’ meaning by performing acts of obedience.
‫صبْر على هللا‬
َّ ‫صبر المريد وفوقهما ال‬ َّ ‫صبر ْال َعامَّة وفوقه ال‬
َ ‫صبْر باَلِل َوه َُو‬ َ ‫صبْر َلِل َوه َُو‬
َّ ‫صبْر ال‬
َّ ‫وأضعف ال‬
‫صبر السالك‬ َ ‫َوه َُو‬
The lowest level of patience is patience for the sake of Allah, which is the
patience of the common people. Above it is patience through Allah, which
is the patience of the spiritual seeker. And above them both is patience
over the decree of Allah, which is the patience of the elite seeker.

Contentment ‫الرضى‬
‫َقا َل هللا عز َوجل ارْ ِجعِي إِلَ ٰى َربِّكِ َراضِ َي ّة مَّرْ ضِ ي َّّة‬
Allah Almighty said, ‘Return to your Lord, pleased and pleasing.’ (89:28)
‫لم يدع فِي َهذِه ْاْل َية للمتسخط إِلَ ْي ِه َس ِبيَل َوشرط للقاصد ال ُّد ُخول فِي الرضى‬
He did not allow in this verse for those displeased to take a way towards
Him, and it is a condition for one with purpose to enter into a state of
contentment.
‫العبْد َل ْيل َتمس ُم َت َقدما َو َل ُم َتأ َ ِّخرّ ا َو َل يستزيد مزيدا َو َل‬ ُ ‫والرضى اسْ م للوقوف الصَّادِق َحي‬
َ ‫ْث َما وقف‬
‫يسْ َتبْدل َحال َوه َُو من أَ َوائِل مسالك أهل ْال ُخصُوص وأشقها على ْال َعا َّمة َوه َُو على َث ََلث دَ َر َجات‬
Contentment is a term denoting the servant standing truthful wherever he
may be, not seeking to move ahead or go back, not seeking more or
seeking a change in one’s circumstances. It is among the first of journeys
for the spiritual elite and the most difficult for the common people. It has
three levels.
‫اإلسْ ََلم َوه َُو‬ َّ ‫الدرجة اْلولى رضى ْال َعامَّة َوه َُو الرضى ِب‬
ِ ْ ‫اَلِل َر ّبا بسخط ع َبادَ ة َما دونه َو َه َذا قطب رحى‬ َ
َ ْ َ َ ْ
‫يطهر من ال ّشرك اْل ْك َبر َوه َُو َيصح ِب َث ََلث َش َرائِط أن يكون هللا عز َوجل أحب اْل ْش َياء إِلَى ال َعبْد َوأولى‬
َّ ‫ْاْلَ ْش َياء بالتعظيم وأحق ْاْلَ ْش َياء ِب‬
‫الطا َع ِة‬
The first level is the contentment of the common people, which is to be
pleased with Allah as Lord and to be displeased to worship any besides
Him. This is the firm pillar of Islam, which is to be purified from the greater
idolatry. It is sound on three conditions: that Allah Almighty is the most
beloved thing to the servant, the highest to be exalted, and the most
deserving of obedience.
‫الثا ِن َية الرضى َعن هللا عز َوجل َو ِب َه َذا الرضى نطقت آ َيات ال َّت ْن ِزيل َوه َُو الرضى َعن ُه فِي كل َما‬ َّ ‫والدرجة‬
‫قضى َو َه َذا من أَ َوائِل مسالك أهل ْال ُخصُوص َويصِ ح ِب َث ََلث َش َرائِط باستواء ْال َح َالت عِ ْند ال َعبْد وبسقوط‬
‫ْال ُخصُو َمة َم َع ْالخلق وبالخَلص من ْال َمسْ أَلَة واإللحاح‬
The second level is contentment with Allah Almighty, as this contentment
has been spoken of in the revealed verses, which is to be pleased with Him
in everything that He decrees. This is among the first journeys of the
spiritual elite. It is sound on three conditions: that all good or bad
circumstances are the same to the servant, that enmity with the creation is
abandoned, and that one is free of persistently asking from others.
َ ‫الثالِ َثة الرضى برضى هللا َف ََل يرى‬
‫العبْد ل َنفسِ ِه سخطا َو َل رضى فيبعثه على ترك التحكم وحسم‬ َّ ‫والدرجة‬
‫ِال ْختِ َيار َوإِسْ َقاط ال َّتم ِْييز َولَو أَدخل ال َّنار‬
The third level is contentment with the contentment of Allah, such that the
servant does not see himself displeased or pleased, leading him to give up
authority, to disregard his preferences, and to abandon any distinction
between good or bad situations, even if he were harmed by fire.

Gratitude ‫ش ْكر‬
ُّ ‫ال‬
ُ‫ِي ال َّش ُكور‬
َ ‫َقا َل هللا عز َوجل َو َقلِي ٌل مِّنْ عِ َباد‬
Allah Almighty said, ‘Few of My servants are grateful.’ (34:13)
‫اإلسْ ََلم َو ْاإلِي َمان فِي‬ َ
ِ ْ ‫ال ُّش ْكر اسْ م لمعْ ِر َفة ال ِّنعْ َمة ِْل َّن َها السَّبِيل إِلَى معر َفة ْالمُنعم َولِ َه َذا ْال َمعْ نى سمي هللا َت َعالَى‬
‫ْالقُرْ آن شكرا‬
Gratitude is a term denoting recognition of blessings, as it is the way to
recognize the One who blesses. For this reason, Allah Almighty referred to
Islam and faith in the Quran as ‘gratitude.’
‫الث َناء ب َها َوه َُو أَيْضا من سبل ْال َعامَّة َوه َُو على‬
َّ ‫وعاني ال ُّش ْكر َث ََل َثة أَ ْش َياء معر َفة ال ِّنعْ َمة ث َّم قبُول ال ِّنعْ َمة ث َّم‬
‫َث ََلث دَ َر َجات‬
Gratitude means three things: recognition of his blessings, then acceptance
of his blessings, and then praise to Allah for them. It is likewise one of the
ways of the common people and it has three levels.
‫ارى َو ْال َمجُوس َومن َس َعة‬
َ ‫ص‬َ ‫الدرجة اْلولى ال ُّش ْكر فِي المحاب َو َه َذا شكر شاركت ْالمُسلمين فِي ِه ْال َيهُود َوال َّن‬
َ
‫الز َيادَ ة َوأوجب لَ ُه المثوبة‬ َ
ِّ ‫بر البارئ أنه عده شكرا ووعد َعلَ ْي ِه‬
The first level is gratitude for his favors, and this gratitude is shared by
Muslims, Jews, Christians, and pagans. It is from the vast benevolence of
the Creator that He considers it gratitude, promises an increase for it, and
necessitates a reward for it.
‫الثا ِن َية ال ُّش ْكر فِي المكاره َو َه َذا ِممَّن يستوى عِ ْنده ْال َح َالت إِ ْظ َهار الرضى َو ِممَّنْ ُي َميّز َبين ْاْلَحْ َوال‬
َّ ‫والدرجة‬
‫كظم الشكوى ورعاية ْاْلَدَب وسلوك َمسْ لَك ْالعلم َو َه َذا الشاكر أول من يدعى إِلَى ْالج َّنة‬
The second level is gratitude for unpleasantness, and this is among those
who manifest contentment by considering all good and bad situations to be
the same. For those who distinguish between good and bad circumstances,
it involves suppressing their complaints, caring for their manners, and
traversing the path of knowledge. This grateful person will be among the
first to be called to Paradise.
َ ‫الثالِ َثة أَن َل ي ْشهد‬
‫العبْد إِ َّل ْالمُنعم َفإِذا شهد ْالمُنعم عبودة استعظم ِم ْن ُه ال ِّنعْ َمة َوإِذا شهده حبا استحلى‬ َّ ‫والدرجة‬
‫ِم ْن ُه الش َّدة َوإِذا شهده تفريدا لم ي ْشهد ِم ْن ُه ش َّدة َو َل نعْ َمة‬
The third level is that the servant does not witness anything but the One
who blesses. If he witnesses the One who blesses in servitude, he regards
the blessings as great. If he witnesses Him in love, he would delight in his
own hardship. If he witnesses Him in solitude, he does not experience any
hardship or pleasure.

Modesty ‫ا ْلح اياء‬

َ َّ َّ‫َقا َل عز َوجل أَلَ ْم َيعْ لَم ِبأَن‬

‫هللا َي َر ٰى‬
Allah Almighty said, ‘Does he not know that Allah sees him?’ (96:14)
‫ْالح َياء من أَ َوائِل مدارج أهل ْال ُخصُوص ي َت َولَّد من َتعْ ظِ يم َم ُنوط بود َوه َُو على َث ََلث دَ َر َجات‬
Modesty is among the first degrees of the spiritual elite, born of a great
bond of affection. It has three levels.
‫العبْد ِب َن َظر ْالحق إِلَ ْي ِه فيجذبه إِلَى تحمل المجاهدة ويحمله على استقباح‬
َ ‫الدرجة اْلولى َح َياء ي َت َولَّد من علم‬
َ
‫ْال ِج َنا َية ويسكته َعن الشكوى‬
The first level is modesty born of the servant’s knowledge that the Truth is
looking upon him, appealing for him to endure the struggle, and compelling
him to censure his offenses and silence his complaints.
ُ‫والدرجة ال َّثا ِن َية َح َياء ي َت َولَّد من ال ّنظر فِي علم ْالقرب فيدعوه إِلَى ر ُكوب ْالمحبَّة ويربطه ِبروح ْاْلنس َويكره‬
‫بسة ْالخلق‬ َ ‫إِلَ ْي ِه م ََُل‬
The second level is modesty born of examining the knowledge of seeking
nearness to Allah, such that it calls him to the vehicle of love, connects him
to the spirit of intimacy, and causes mingling with the creation to displease
him.
َّ ‫والدرجة‬
ُ ‫الثالِ َثة َح َياء ي َت َولَّد من‬
‫شهُود الحضرة َوهِي الَّتِي تشوبها َه ْي َبة َو َل تقاويها َت ْف ِر َقة َو َل يُوقف لَ َها على‬
‫َغا َية‬
The third level is modesty born from experiencing the divine presence, that
which is mixed with awe, neither diminished by separation from the divine
presence nor ceased for any reason.

Honesty ‫الصدْ ق‬
‫ان َخيْرّ ا لَّ ُه ْم‬
َ ‫هللاَ لَ َك‬ َ ‫َقا َل هللا عز َوجل َفإِ َذا َع َز َم ْاْلَمْ رُ َفلَ ْو‬
َّ ‫صدَ قُوا‬

Allah Almighty said, ‘When the matter had been determined, had they been
true to Allah it would have been better for them.’ (47:21)
‫الصدق اسْ م لحقيقة ال َّشيْ ء ِب َع ْينِه حصول ووجودا َوه َُو على َث ََلث دَ َر َجات‬
ْ
Truthfulness is a term denoting an acknowledgement of the reality of
something in its specific occurrence and existence. It has three levels.
‫الدرجة اْلولى صدق ْال َقصْ د َو ِبه َيصح ال ُّد ُخول فِي َه َذا ال َّشأْن ويتَلفى ِب ِه كل َت ْف ِريط ويتدارك كل َفائت‬ َ
َ َ َ َ َ
‫ويعمر كل خراب وعَلمة َهذا الصَّادِق أن ل يحْ َتمل دَ اعِ َية َت ْدعُو إِلى نقض عهد َول يصبر على صُحْ َبة ضد‬
‫َو َل ي ْقعد َعن ْالجد ِب َحال‬
The first level is honesty of purpose, which is the right place to begin this
matter. Anything squandered may be rectified, any loss may be redressed,
and any decay may be revived. The sign of this honesty is that none can
compel him to break his promise, he will not endure adversarial company,
and he will not retreat from diligence in any situation.
َ ‫الثا ِن َية أَن َل ي َت َم َّنى ْال َح َياة إِ َّل للحق َو َل ي ْشهد من َنفسه إِ َّل أثر ال ُّن ْق‬
‫صان َو َل ْيل َتفت إِلَى ترفيه الرُّ خص‬ َّ ‫والدرجة‬

The second level is that he does not wish to live except for the Truth. He
does not witness anything from himself except traces of deficiency, nor
does he involve himself in permissible entertainment.
‫الصدق َل َيسْ َتقِيم فِي علم ْال ُخصُوص إِ َّل على حرف َواحِد‬ْ ‫الصدق َفإِن‬
ْ ‫الصدق فِي معر َفة‬ْ َّ ‫والدرجة‬
‫الثالِ َثة‬
َ ‫العبْد أَو َحاله أَو وقته وإيقان‬
َ ‫العبْد وقصده َفيكون‬
‫العبْد َراضِ يا مرضيا‬ َ ‫َوه َُو أَن ي َّتفق رضى ْالحق ِب َع َمل‬
‫العبْد كسي ثوبا معارا َفأحْ سن أَعماله َذ ْنب‬
َ ‫ان‬َ ‫صا ِد َقة وقصوده مُسْ َتقِي َمة َوإِن َك‬ َ ‫فأعماله إِذا مرضية وأحواله‬
‫وأصدق أَحْ َواله زور وأصفى قصوده قعُود‬
The third level is honesty in recognition of his honesty, for honesty is not
upright, according to the knowledge of the spiritual elite, unless in one
case, which is that it agrees with the pleasure of the Truth in the deed of
the servant, or his circumstance, or his moment, and the certainty of the
servant and his purpose. The servant will be pleased and pleasing, such
that his deeds become pleasing, his states of being truthful, and his
purpose upright. But if he puts on a façade, the best of his deeds will be a
sin, the most truthful of his states will be fraudulent, and the best of his
intentions will fail.

Altruism ‫اْليثار‬
‫اص ٌة‬
َ ‫ص‬ َ ‫ُون َعلَ ٰى أَنفُسِ ِه ْم َولَ ْو َك‬
َ ‫ان ِب ِه ْم َخ‬ َ ‫َقا َل هللا عز َوجل َوي ُْؤ ِثر‬
Allah Almighty said, ‘They prefer them over their own selves, even though
they are in need.’ (59:9)
‫اختِ َيار واْلثرة تحسن َط ْوعّا َو َتصِ ح كرها َوه َُو على َث ََلث دَ َر َجات‬
ْ ‫اإليثار َت ْخصِ يص َو‬
Altruism is to to give allotment and preference to others. Selfishness might
lead to good deeds willingly, yet it is still sound even if good is done
unwillingly. It has three levels.
‫الدرجة اْلولى أَن ُتؤثر ْالخلق على َنفسك فِي َما َل يحرم َعلَيْك دينا َو َل يقطع َعلَيْك َط ِريقا ول يفسد َعلَيْك وقتا‬
َ
َ ْ َ ْ ْ ُّ ُ ْ ْ َ َ َ َ َ
‫ارم اْلخَلق‬ ِ ‫ويستطاع َهذا ِبثَلثة أش َياء بتعظيم الحُ قوق ومقت الشح َوالرَّ غ َبة فِي َم َك‬
The first level is to prefer creatures over himself in what is not religiously
forbidden for himself, nor in what cuts off his means of livelihood, nor in
what wastes his time. This is possible by three things: respecting the rights
of others, distaste for greed, and aspiring to noble ethics.
‫الثا ِن َية إِي َثار رضى هللا َت َعالَى على رضى َغيره َوإِن عظمت فِي ِه المحن وثقلت ِب ِه ْالم َُؤن وضعفت‬ َّ ‫والدرجة‬
َ
ِ ْ ‫َعن ُه الطول َو ْالبدن ويستطاع َه َذا ِب َث ََل َثة أ ْش َياء ِبطيب ْالعود َوحسن‬
َّ ‫اإلسْ ََلم َوقُ َّوة ال‬
‫صبْر‬
The second level is to prefer the pleasure of Allah Almighty over the
pleasure of anyone else, even if his ordeals are great, his burdens are
heavy, and his strength and body are weakened. This is possible with three
things: good stature, excellence in Islam, and strong patience.
َّ ‫والدرجة‬
ُ ‫الثالِ َثة إِي َثار إِي َثار هللا َت َعالَى َفإِن ْال َخ ْوض فِي اإليثار دَعْ َوى فِي ْالملك ث َّم ترك‬
‫شهُود رؤيتك إِي َثار هللا‬
‫ث َّم َغ ْي َبتِك َعن ال ّترْ ك‬
The third level is to prefer the altruism of Allah Almighty done through you,
for to embark into altruism otherwise is to claim personal ownership. Then,
to abandon the perception of yourself in the altruism of Allah, and then for
you to be unaware that you have abandoned your perception.

Character ‫ا ْلخلق‬
‫َقا َل هللا عز َوجل َوإِ َّن َك لَ َعلَ ٰى ُخلُق عَظِ يم‬
Allah Almighty said, ‘Verily, you are upon great character.’ (68:4)
‫ْالخلق َما يرجع إِلَ ْي ِه ْال ُم َت َكلف من َنعته َواجْ تمعت كلمة الناطقين فِي َه َذا ْالعلم أَن التصوف ه َُو ْالخلق وجماع‬
‫ْال َك ََلم فِي ِه َي ُدور على قطب َواحِد َوه َُو بذل ْال َمعْ رُ وف وكف ْاْلَ َذى‬
Character is the repeated traits taken upon one’s self. The agreement
among those who speak of this knowledge is that ‘spirituality’ is itself
character-building. It can be comprehensively expressed as revolving
around a single firm pillar: to offer good and to refrain from harm.
َّ ‫َوإِ َّن َما ْيدرك إِمْ َكان َذلِك قي َث ََل َثة أَ ْش َياء فِي ْالعلم والجود َوال‬
َ ‫صبْر َوه َُو على َث ََلث‬
‫دَر َجات‬
Indeed, it is known that this can only occur alongside three things:
knowledge, generosity, and patience. It has three levels.
َ ‫الدرجة اْلولى أَن تعرف م َقام ْالخلق أَنهم بأقدارهم مربوطون َوفِي طاقتهم محبوسون‬
‫وعلى الحكم موقوفون‬ َ
ْ ْ ْ ْ ْ َ َ ْ
‫فتستفيد ِب َه ِذ ِه المعر َفة َث ََل َثة أ ْش َياء أمن الخلق ِم ْنك َح َّتى ال َكلب ومحبة الخلق إياك َو َن َجاة الخلق بك‬
The first level is to recognize the positions of creatures in the creation, that
they are bound by their abilities, they are restricted to their capacities, and
they are held in place by the decree. Thus, you can benefit from this
recognition in three ways: all creation and even dogs will be safe from you,
the creation will love you, and the creation will be saved through you.
‫الثا ِن َية َتحْ سِ ين خلقك َم َع ْالحق وتحسينه ِم ْنك أَن تعلم أَن كل َما َيأْتِي ِم ْنك يُوجب عذرا وكل َما َيأْتِي‬
َّ ‫والدرجة‬
‫من ْالحق يُوجب شكرا َوأَن َل ترى لَ ُه من ْال َو َفاء بدا‬
The second level is to improve your character in relation to the Truth, and
this improvement from you is that you know everything done by you
requires an excuse and everything done by the Truth requires gratitude,
and that you do not ever see yourself as properly loyal to Him.
‫الثالِ َثة التخلق بتصفية ْالخلق ث َّم الصعُود َعن تفرق التخلق ث َّم التخلق بمجاوزة ْاْلَ ْخ ََلق‬
َّ ‫والدرجة‬
The third level is to cultivate his character by purifying it, then rising above
separation from the divine presence as a result of this cultivation, and then
to cultivate his character beyond ordinary ethics.

ُ ‫ال َّت اوا‬

Humility ‫ضع‬
ِ ْ‫ون َعلَى ْاْلَر‬
‫ض َه ْو ّنا‬ َ ‫ش‬ َ ‫َقا َل هللا عز َوجل َوعِ َبا ُد الرَّ حْ ٰ َم ِن الَّذ‬
ُ ْ‫ِين َيم‬
Allah Almighty said, ‘The servants of the Most Merciful are those who walk
upon the earth easily.’ (25:63)
‫ال َّت َواضُع أَن يتضع ال َعبْد لصولة ْالحق َوه َُو على َث ََلث د ََر َجات‬
Humility is for the servant to lower himself before the authority of the Truth.
It has three levels.
‫ول َو َل يتهم على ال ّدين دَ لِيَل َو َل يرى إِلَى‬ ّ ُ‫الدرجة اْلولى ال َّت َواضُع لل ّدين َوه َُو أَن َل ي َُعارض بمعقول َم ْنق‬
َ
ْ َ ِّ َ َ
َ ‫ْالخَلف َس ِبيَل َول َيصح ذلِك ل ُه إِل ِبأن يعلم أن‬
‫النجاة فِي البصيرة والستقامة بعد الث َقة َوأن ال َب ِّي َنة َو َراء‬ َّ َ َ َ
‫ْالحجَّ ة‬
The first level is humility in religion, which is to not oppose by reason what
has been revealed, nor to accuse the religion with an argument, nor to
present any type of dissent. This is not sound for him unless he knows that
salvation comes from insight, uprightness comes after conviction, and
clarity in religion is beyond dispute.
‫الثا ِن َية أَن ترْ ضى ِبمن رضى ْالحق ل َنفسِ ِه عبدا من ْالمُسلمين أَخا َوأَن َل ترد على َعدوك َح ّقا َوتقبل‬
َّ ‫والدرجة‬
‫من المعتذر معاذيره‬
The second level is that you are pleased with whomever pleases the Truth,
as he himself is a servant among the Muslims and a brother, that you do
not forfeit their rights to your enemy, and that you accept excuses from
those who apologize.
‫الثالِ َثة أَن تتضع للحق فتنزل َعن َر ْأيك فِي ْالخد َمة ورؤية َحقك فِي الصُّحْ َبة َو َعن رسمك فِي‬
َّ ‫والدرجة‬
‫ْال ُم َشاهدَ ة‬
The third level is to humble yourself before the Truth, to relinquish your
personal opinion in His service, the perception of your rights in His
company, and your self-image in witness to the divine presence.
 Chivalry ‫الفتوة‬
‫َقا َل هللا عز َوجل إِ َّن ُه ْم ِف ْت َي ٌة آ َم ُنوا ِب َرب ِِّه ْم َو ِز ْد َنا ُه ْم ه ُّدى‬
Allah Almighty said, ‘Verily, they were young chivalrous men who had faith
in their Lord and we increased them in guidance.’ (18:13)
‫ُنك َتة الفتوة أَن َل تشهد لَك فضَل َو َل ترى لَك َح ّقا َوهِي على َث ََلث دَ َر َجات‬
The essence of chivalry is that you do not see yourself as deserving of any
favor, nor as deserving of any right. It has three levels.
‫الدرجة اْلولى ترك ْال ُخصُو َمة والتغافل َعن الزلة ونسيان اْلذية‬
َ
The first level is to abandon argumentation, to overlook the mistakes of
others, and to forget the harms committed against you.
‫الثا ِن َية أَن تقرب من يقصيك وتكرم من ي ُْؤذِيك وتعتذر إِلَى من يجنى َعلَيْك سماحا َل كظما وبراحا‬
َّ ‫والدرجة‬
‫َل مصابرة‬
The second level is that you draw near to one who distances themselves
from you, that you are generous to those who harm you, that you give
excuses to those who offend you, magnanimously and not reluctantly,
calmly and not begrudgingly.
‫الثالِ َثة أَن َل ت َت َعلَّق فِي ْالمسير ِبدَ لِيل َو َل تشوب إجابتك بعوض َو َل تقف فِي شهودك على رسم‬
َّ ‫والدرجة‬

The third level is that you do not depend upon anyone to guide you in the
spiritual journey, you do not expect any favor in return, and you do not stop
for the sake of your self-image.
َ ‫َواعْ لَم أَن من أحْ وج عدوه إِلَى َش َف‬
‫اعة َولم يخجل من المعذرة إِلَ ْي ِه لم يشم َرائ َِحة الفتوة‬
Know that whoever obliges his enemy to intercede and he feels no shame
in demanding an apology, he has not experienced even the scent of
chivalry.

Sociability ‫االنبساط‬
َ ‫َقا َل هللا عز َوجل حاكيا َعن كليمة َعلَ ْي ِه الس َََّلم أَ ُت ْهلِ ُك َنا ِب َما َف َع َل ال ُّس َف َها ُء ِم َّنا إِنْ ه‬
َ ‫ِي إِ َّل ِف ْت َن ُت‬
‫ك ُتضِ ُّل ِب َها َمن‬
‫َت َشا ُء َو َت ْهدِي َمن َت َشا ُء‬
Allah Almighty said, ‘Would You destroy us for what the foolish among us
have done? This is not but Your trial by which You send astray whomever
You will and guide whomever You will.’ (7:155)
‫النبساط إرْ َسال السجية والتحاشي من َوحْ َشة الحشمة َوه َُو السّير َم َع الجبلة َوه َُو على َث ََلث دَ َر َجات‬
Sociability is to present others with one’s natural disposition and to avoid
the loneliness of shyness, which is to carry on behaving according to one’s
temperament. It has three levels.
‫الدرجة اْلولى النبساط َم َع ْالخلق َوه َُو أَن َل تعتزلَهُم ضنا على َنفسك أَو شحا على حظك وتسترسل لَهُم فِي‬
َ
‫فضلك وتسعهم بخلقك وتدعهم يطؤونك َو ْالعلم َقائِم وشهودك ْال َمعْ نى دَ ائِم‬
The first level is sociability with the creation, which is that you do not
withdraw from them resentfully for yourself or greedily for your fortune. And
you continue on with them by your favor, you accommodate them with your
character, and you let them tread upon you, in so far as knowledge of the
law permits and your proper understanding of sociability remains.
‫الثا ِن َية النبساط َم َع ْالحق َوه َُو أَن َل يجنبك خوف َو َل يحجبك َر َجاء َو َل يحول َبيْنك َو َبينه آدم‬
َّ ‫والدرجة‬
‫وحواء‬
The second level is sociability with the Truth, which is that fear does not
repel you and hope does not blind you, and no man or woman comes
between you and Him.
‫العبْد فِي بسط ْالحق‬ َّ ‫والدرجة‬
َ ‫الثالِ َثة النبساط فِي النطواء َعن النبساط َوه َُو رحب الهمة لنطواء انبساط‬
‫ج ّل جَللة‬
The third level is sociability in drifting away from sociability, which is the
earnest aspiration of the servant to fold up his sociability within the expanse
of the Truth Almighty.

Manners ‫ْاْلاداب‬
َّ ‫ون لِحُ ُدو ِد‬
ِ‫هللا‬ ُ ‫َقا َل هللا عز َوجل َو ْال َحاف‬
َ ‫ِظ‬
Allah Almighty said, ‘And those who guard the limits of Allah.’ (9:112)
َ ‫ْاْلَدَب حفظ ْال َحد َبين الغلو والجفاء ِب َمعْ ِر َفة‬
‫ض َرر ْالعدوان َوه َُو على َث ََلث دَ َر َجات‬
Manners is to guard the limits of Allah, between exaggeration and
indifference, while recognizing the harms of aggression. It has three levels.
‫الدرجة اْلولى منع ْال َخ ْوف أَن ي َت َع َّدى إِلَى ْاإلِ َياس َوحبس الرَّ َجاء أَن يخرج إِلَى ْاْلَمْن َوضبط السرُ ور أَن‬
َ
‫يضاهي الجرأة‬
The first level is to stop fear from exceeding into despair, to restrain hope
from turning into a sense of invulnerability, and to curb happiness from
becoming audacity.
َّ ‫والدرجة‬
‫الثا ِن َية ْال ُخرُوج من ْال َخ ْوف إِلَى ميدان ْال َقبْض والصعود َعن الرَّ َجاء إِلَى ميدان ْالبسط والترقي َعن‬
‫السرُ ور إِلَى ميدان ا ْل ُم َشاهدَة‬
The second level is to proceed from fear of the future to the field of
contraction (fear in the moment), to ascend from hope in the future to the
field of expansion (hope in the moment), and to be elevated from ordinary
happiness to the field of witnessing the divine presence.
‫شهُود أعباء ْاْلَدَب‬
ُ ‫الثالِ َثة معر َفة ْاْلَدَب ث َّم ْالغنى َعن التأدب بتأديب ْالحق ث َّم ْال َخ ََلص من‬
َّ ‫والدرجة‬

The third level is to recognize manners, then to no longer need to acquire

manners due to being disciplined by the Truth, then to be free from
perceiving the burdens of manners.

Certainty ‫ا ْل ايقِين‬
َ ‫ات لِّ ْلمُو ِقن‬
‫ِين‬ ِ ْ‫َقا َل هللا عز َوجل َوفِي ْاْلَر‬
ٌ ‫ض آ َي‬
Allah Almighty said, ‘And in the earth are signs for those who are certain.’
(51:20)
ْ ‫الطريق َوه َُو َغا َية دَ َر َجات ْال َعامَّة َوقيل أول‬
‫خط َوة ْال َخاصَّة َوه َُو على َث ََلث‬ َّ ‫ْال َيقِين مركب ْاْلخِذ فِي َه َذا‬
ِ
‫دَ َر َجات‬
Certainty is the means for one who takes this path, which is the purpose of
the common people’s spiritual levels. It is said that it is the first step of the
spiritual elite. It has three levels.
‫اب للحق َو ْالوُ قوف على َما َقا َم ِب ْال َح ِّق‬
َ ‫الدرجة اْلولى علم ْال َيقِين َوه َُو قبُول َما ظهر من ْالحق َوقبُول َما َغ‬
َ
The first level is certain knowledge, which is to accept what manifests of
the Truth, to accept what is hidden of the Truth, and to stand upon what
has been established by the Truth.
َّ ‫والدرجة‬
‫الثا ِن َية عين ْال َيقِين َوه َُو ْالغنى بالستدراك َعن ِالسْ ت ِْد َلل َو َعن ْال َخ َبر بالعيان وخرق ال ُّشهُود حجاب‬
‫ْالعلم‬
The second level is the eye of certainty, which is to no longer need to refer
to personal inference or reports by eyesight, and to tear through the veil of
knowledge by witnessing the divine presence.
َّ ‫والدرجة‬
‫الثالِ َثة حق ْال َيقِين َوه َُو إسفار صبح ْال َك ْشف ث َّم ْال َخ ََلص من كلفة ْال َيقِين ث َّم الفناء فِي حق ْال َيقِين‬
The third level is truth of certainty, which results in the daylight of divine
inspiration, then freedom from the effort of certainty, then losing his sense
of self in the truth of certainty.

ّ
Remembrance ‫الذكر‬
َ ‫َقا َل هللا عز َوجل َو ْاذ ُكر رَّ ب‬
َ ِ‫َّك إِ َذا َنس‬
‫يت‬
Allah Almighty said, ‘Remember your Lord when you forget.’ (18:24)
‫َوالذكر ه َُو ال َّت َخلُّص من ْال َغ ْفلَة َوال ِّنسْ َيان َوه َُو على َث ََلث دَ َر َجات‬
Remembrance is to be rid of inattention and forgetfulness. It has three
levels.
‫الظاهِر من َث َناء أَو ُد َعاء أَو رعاء‬
َّ ‫الذكر‬
ّ ‫الدرجة اْلولى‬
َ
The first level is outward remembrance such as praise, or supplication, or
observation.
ّ ‫الثا ِن َية‬
‫الذكر ْال َخفي َوه َُو ْال َخ ََلص من الفتور والبقاء َم َع ال ُّشهُود َولُ ُزوم المسامرة‬ َّ ‫والدرجة‬

The second level is inward remembrance, which is to be free from apathy,

to remain in witness to the divine presence, and to hold closely to intimate
conversation with the divine.
ُ ‫شهُود ذكر ْالحق إياك والتخلص من‬
‫شهُود ذكرك َو َمعْ ِر َفة افتراء الذاكر‬ ّ ‫الثالِ َثة‬
ُ ‫الذكر ْال َح ِقيقِيّ َوه َُو‬ َّ ‫والدرجة‬
‫فِي َب َقائِ ِه َم َع ذكره‬
The third level is true remembrance, which is to witness the Truth
remembering you, to rid yourself of witnessing your own remembrance, and
to recognize the mirage of one who remains aware of his remembrance.
Success comes from Allah, and Allah knows best.