Prominent Islamic scholar Shaykh Faraz Rabbani has addressed a foundational question concerning the human soul, clarifying the distinct paths of the soul’s outward progression through existence and its inward spiritual development according to traditional Islamic teachings.
In a recent advisory published by SeekersGuidance, Shaykh Rabbani examined whether the human soul traverses through a fixed set of five chronological stages for all individuals. Providing a nuanced response, he explained that while the external framework of human existence follows a strictly ordered, divine decree from pre-eternity to the hereafter, the inward dimensions of the self—known as the maratib al-nafs—represent fluid spiritual states rather than a rigid timetable.
Drawing upon verses from the Quran and the traditions of the Prophet Muhammad (peace be upon him), as well as commentaries from classical and contemporary masters of the spiritual path, the detailed discourse bridges theological certainty with practical spiritual counseling for modern seekers.
The Fixed Outward Course of Human Existence
Addressing the first aspect of the inquiry, Shaykh Rabbani confirmed that the outward course of life runs in a singular, immutable order for every soul brought into the physical world by God. This overarching timeline is divided into five distinct chronological milestones governed by divine decree (qada’).
The journey begins before earthly existence with the primordial covenant. Citing Surah Al-A’raf (7:172), the scholar highlighted the pre-eternal gathering where God brought forth the offspring from the loins of Adam and made them bear witness to His lordship, asking, "Am I not your Lord?"
The second stage is the physical womb, described in the Quranic verse from Surah Al-Mu’minun (23:13) as a sperm-drop placed in a secure and firm resting place. This leads directly into the third stage: the transient life of this world (hayat al-dunya).
Upon physical death, the soul enters the fourth stage, which is the life of the grave, or barzakh. This phase constitutes a mighty, immaterial barrier that cannot be crossed back into earthly life until the day of resurrection. Finally, the fifth stage encompasses the resurrection (al-hashr) and the ultimate hereafter, wherein humanity is brought back to life and returned to the Divine, as referenced in Surah Al-Baqarah (2:28).
While this outward sequence is universal and unalterable for every human being, the inner spiritual reality of an individual operates under entirely different dynamics.
The Inward Levels of the Human Self
In contrast to the fixed chronological progression of outward existence, the levels of the self described by spiritual masters—and deduced directly from the Quran and Sunnah—represent inward conditions of a single spiritual entity.
These internal states do not follow a fixed schedule. Instead, a person may ascend through them by turning toward God, remain stationed within a particular state for a prolonged period, or experience setbacks and slip backward.
Classical scholarship outlines several classifications for these levels, most notably a seven-tier framework derived from various Quranic verses. The first level is the commanding self (al-nafs al-ammara), which perpetually incites wrongdoing unless shown mercy by God, as mentioned in Surah Yusuf (12:53). The second is the self-blaming self (al-lawwama), referenced in an oath in Surah Al-Qiyamah (75:2).
The third tier is the inspired self (al-mulhama), drawn from Surah Al-Shams (91:8), which speaks of the soul being instilled with its sense of moral failing and God-consciousness. The fourth is the soul at peace (al-mutma’inna), referenced in the divine call found in Surah Al-Fajr (89:27).
The progression continues in the subsequent verses of Surah Al-Fajr, which mention the fifth and sixth levels: the well-pleased self (al-radiya) and the well-pleasing self (al-mardiyya). Finally, spiritual authorities such as Al-Sawi and Al-Dardir identify the seventh level as the complete or perfected self (al-kamila), derived from the concluding verse of the same chapter regarding entry into paradise.
One Self in a Constant State of Flux
Despite these distinct categorizations, prominent spiritual figures emphasize that these levels are ultimately characteristics of a single soul (nafs) rather than permanent compartments.
Shaykh Faraz Rabbani noted that master scholars like Sayyidi Ahmad Ibn Ajiba viewed these states as shifting conditions through which the self transitions. By emptying itself of blameworthy attributes and adorning itself with praiseworthy qualities, the soul naturally experiences cycles of rising and falling.
Furthermore, contemporary scholar Shaykh Nuh Keller has highlighted the teachings of his late teacher, Shaykh Abd al-Rahman al-Shaghouri, who stressed that genuine spiritual growth for most people involves a long, gradual process filled with successes, setbacks, and a slow unfolding of inner light. These trials serve to polish the human heart, refine the character, and cultivate a deep sense of humility and absolute dependence on the Creator.
Practical Steps for Spiritual Ascent
Rather than encouraging individuals to obsess over determining their exact spiritual station, traditional scholars advise focusing on immediate, practical steps toward self-rectification.
Key starting points outlined in classical sources include prioritizing religious obligations while exercising heightened caution against forbidden acts. Citing Imam Abu Bakr al-Mulla and Imam Ismail Haqqi, the tradition emphasizes that the foundational rank of repentance involves guarding against transgressions, diligently fulfilling prescribed duties, making up missed acts of worship, and restoring rights to others.
Another central pillar is cultivating ihsan—spiritual excellence—by living with the constant awareness of being under divine observation, acting as though one sees God, or at least knowing that God is watching. This is coupled with the abundant remembrance of God with presence of heart, which scholars describe as a primary vehicle for spiritual elevation.
To navigate personal shortcomings, scholars advise seeking the guidance of upright spiritual mentors or, alternatively, maintaining the company of truthful companions who can offer sincere, objective counsel regarding one’s behavior and spiritual states.
Concluding his guidance, Shaykh Rabbani advised seekers to maintain a simple nightly self-reflection—evaluating whether they avoided the prohibited and remembered the Divine—while leaving the classification of their spiritual rank to God, continuing to walk the path of sincerity and steadfast effort.