TORONTO — In a comprehensive theological discourse addressing the complex nature of human existence, prominent Islamic scholar Shaykh Faraz Rabbani has shed light on how the soul traverses both the fixed milestones of the physical and metaphysical universe and the fluid, inward landscape of spiritual development.
The exploration tackles a fundamental question often pondered by seekers of spiritual knowledge: Does the human soul follow a singular, chronological sequence through five distinct stages of life, and how does this relate to the internal states of the self described by masters of the spiritual path?
According to Shaykh Rabbani, founder and executive director of SeekersGuidance, the answer is both affirmative and nuanced. While the macro-level trajectory of every human soul brought into existence follows an immutable, divine order, the microscopic, internal evolution of the self is dynamic, non-linear, and subject to continuous spiritual striving, setbacks, and renewal.
The Outward Stages Come in One Order
Mapping out the macrocosmic journey of humanity, Shaykh Rabbani explains that the outward course of life runs in a strictly predetermined sequence orchestrated by Divine Decree. This cosmic timeline encompasses five definitive phases through which every soul must pass.
The journey begins before earthly existence in the primordial realm of the covenant. Referencing Quranic scholarship, particularly the works referenced in traditional texts, scholars point to the moment when Allah brought forth the progeny from the loins of the descendants of Adam and had them bear witness to their own creation, asking, "Am I not your Lord?" to which they replied in the affirmative.
Following this primordial witness comes the second stage: the physical womb, described in scripture as a firm-set and secure resting place where human life takes its initial biological form.
The third phase is the familiar yet transient life of this world (hayat al-dunya), serving as the testing ground for human choice, morality, and consciousness.
Upon the conclusion of earthly life comes the fourth stage—the life of the grave, or barzakh. This acts as a mighty, immaterial barrier separating the physical world from the hereafter, a threshold that cannot be recrossed until the ultimate day of awakening.
The fifth and final outward stage is the Resurrection (al-Hashr) and the eternal Hereafter, where humanity is brought back to life to face ultimate accountability and return to the Creator. This grand outward order, scholars emphasize, is fixed, immutable, and entirely outside human control.
The Levels of the Human Self
In stark contrast to the fixed chronological progression of the outward stages, the internal states of the self—known in Islamic spirituality as Maratib al-Nafs—represent an inward journey without a rigid timetable. Dedicating focus to how spiritual masters deduce these states from the Quran and the traditions of the Prophet Muhammad, Rabbani outlines how the self fluctuates internally rather than moving steadily forward on a fixed schedule.
These inward levels take their names directly from verses of the Quran, mapping out the psychological and spiritual topography of human consciousness. The first level is identified as the self that commands to wrong (al-nafs al-ammara), a baseline state where base desires and impulses dominate unless checked by divine mercy.
As a person gains spiritual awareness, the self evolves into the self-blaming or conscience-driven self (al-lawwama), which feels remorse and questions its own shortcomings. Further refinement leads to the inspired self (al-mulhama), which becomes attuned to discerning right from wrong, followed by the self at peace (al-mutma’inna), a state of profound inner tranquility and spiritual grounding.
Moving deeper into the higher echelons of spiritual realization, the tradition identifies the well-pleased (al-radiya) and the well-pleasing (al-mardiyya) states, where the servant is content with the divine decree and the Creator is well-pleased with the servant. Finally, scholars reference the complete or perfected self (al-kamila), a station associated with the ultimate entry into the gardens of paradise.
Rather than viewing these levels as a neat staircase that an individual climbs once and for all, spiritual authorities emphasize that they represent changing conditions of a single, fluid self. Prominent figures like Shaykh Ahmad Ibn Ajiba note that these levels are characteristics of one underlying nafs that shifts continuously, rising through the purification of blameworthy traits and the adornment of praiseworthy qualities, or falling when negligence sets in.
Reflecting on this reality, contemporary teachers such as Shaykh Nuh Keller and his teacher, the late Syrian scholar Shaykh Abd al-Rahman al-Shaghouri, have emphasized that the greatest spiritual benefit for most individuals lies in the long, arduous journey marked by both successes and setbacks. These tests serve to polish the human heart, cultivate humility, and deepen a person’s conscious need for the Divine.
The Climb Starts with Obligation and Remembrance
Addressing those who seek to navigate this inner terrain, scholarly counsel consistently pivots away from preoccupation with one’s current "spiritual station" and directs attention toward the immediate, practical next step.
According to traditional teachings outlined by scholars such as Imam Abu Bakr al-Mulla, Imam Ismail Haqqi, and modern spiritual guides, the ascent begins with foundational commitments: strictly observing religious obligations while intensifying vigilance against the forbidden. In the counsel of early authorities, prioritizing the avoidance of wrongdoing often holds even greater immediate urgency than executing supererogatory deeds.
Another cornerstone of this path is the cultivation of ihsan, or spiritual excellence, defined by the prophetic tradition as worshipping Allah with the conscious awareness that—even if one does not see Him—He constantly beholds the believer. This state of constant watchfulness is maintained through frequent remembrance of God with a present heart, alongside seeking wholesome company and constructive counsel from upright scholars or trusted friends who can help identify personal blind spots and behavioral faults.
To ground this daily development, classical scholars recommend a simple, consistent nightly self-assessment. Rather than getting lost in complex metaphysical categorizations, an individual is encouraged to review their day with two straightforward questions: Did I abstain from what was forbidden, and was my heart engaged in the remembrance of God?
By entrusting the categorization of one’s spiritual station to the Creator and focusing purely on sincere, continuous striving, the seeker remains firmly upon the Straight Path, leaving the ultimate destination to Divine grace and wisdom.