"Human life is likened to a journey (safar), and the seeker after God to a traveller (salik).

The great business of the traveller is to exert himself and strive to attain that perfect knowledge (ma'rifah) of God which is diffused through all things, for the Soul of man is an exile from its Creator, and human existence is its period of banishment. The sole object of Sufism is to lead the wandering soul onward, stage by stage, until it reaches the desired goal - perfect union with the Divine Being.

The natural state of every human being is humanity (nasut), in which state the disciple must observe the Law (Shariah); but as this is the lowest form of spiritual existence, the performance of the journey is enjoined upon every searcher after true knowledge.

The various stages (manazil) are differently described by Sufi writers, but amongst those of India (and, according to Malcolm, of Persia also) the following is the usual journey: -

The first stage, as we have already remarked, is humanity (nasut), in which the disciple must live according to the Law (Shariah), and observe all the rites, customs, and the nature of angels (malakut), for which there is the pathway of purity
(tariqah). The third is the possession of power (jubrut) for which there is knowledge (ma'rifah); and the fourth is extinction (fana) (i.e. absorption into the Deity), for which there is Truth (haqiqah).

The following more extended journey is marked out for the traveller by a Sufi writer, 'Aziz ibn Muhammad Nafasi, in a book called al-Maqsadu 'l-Aqsa, or the "Remotest Aim," which has been rendered into English by the lamented Professor Palmer (Oriental Mysticism, Cambridge, 1867): -

When a man possessing the necessary requirements of fully-developed reasoning powers turns to them for a resolution of his doubts and uncertainties concerning the real nature of the Godhead, he is called a talib, a searcher after God."

If he manifest a further inclination to prosecute his inquiry according to their system, he is called a murid, or "one who inclines."

Placing himself then under the spiritual instruction of some eminent leader of the sect, he is fairly started upon his journey and becomes a salik, or "traveller," whose whole business in life is devotion, to the end that he may ultimately arrive at the knowledge of God.

1. Here he is exhorted to serve God, as the first step towards a knowledge of Him. This is the first stage of his journey, and is called 'ubudiyah, or "service."

2. When in answer to his prayers the Divine influence or attraction has developed his inclination into the love of God, he is said to have reached the stage called 'Ishq or "love."

3. This Divine Love, expelling all worldly desires from his heart, leads him to the next stage, which is zuhd, or "seclusion."

4. Occupying himself henceforward with contemplations and investigations of metaphysical theories concerning the nature, attributes, and works of God, he reaches ma'rifah, or "knowledge."

5. This assiduous contemplation of startling metaphysical theories is exceedingly attractive to an oriental mind, and not infrequently produces a state of mental excitement. Such ecstatic state is considered a sure prognostication of direct illumination of the heart by God, and constitutes the next stage, called wajd, or "ecstasy."

6. During this stage he is supposed to receive a revelation [not the same level of 'revelation' called wahy which is reserved only for the Prophets - 'Inspiration' perhaps would be a more appropriate term in this context.] of the true nature of the Godhead, and to have reached the stage called haqiqah, or "truth".

7. He then proceeds to the stage of wasl, or "union with God."

8. Further than this he cannot go, but pursues his habit of self-denial and contemplation until his death, which is looked upon as fana, "total absorption into the Deity, extinction." To develop this quasi "spiritual life" the Sufi leaders have invented various forms of devotion called zikr, or "recitations." These eccentric exercises have generally attracted the notice of travellers in the East, and have been described by Lane, Vambery, Burton, and other Orientalists."