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 t̤ālib, “a searcher after God.”
If he manifest a further inclination to prosecute his inquiry according to their system, he is called a murīd, 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 sālik, 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 ʿubūdīyah (عبودية), 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 ʿIshq (عشق) or “love.”
3. This Divine Love, expelling all worldly desires from his heart, leads him to the next stage, which is zuhd (زهد), or “seclusion.”
4. Occupying himself henceforward with contemplations and investigations of metaphysical theories concerning the nature, attributes, and works of God, he reaches maʿrifah (معرفة), or “knowledge.”
5. This assiduous contemplation of startling metaphysical theories is exceedingly attractive to an oriental mind, and not unfrequently 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 (وجد), or “ecstasy.”
6. During this stage he is supposed to receive a revelation of the true nature of the Godhead, and to have reached the stage called ḥaqīqah (حقيقة), or “truth.”
7. He then proceeds to the stage of waṣl (وصل), or “union with God.”