Ascending the Levels of Worship and the Mercy of Diversity

In the spiritual journey of a believer, the path is rarely a stagnant line; it is an upward climb. To understand ascending in the levels of worship, one must first appreciate the profound psychological insight provided by the Creator. In the masterwork Al-Hikam (Words of Wisdom), Sheikh Ahmad Ibn `Ataa’illah As-Sakandari notes that Allah diversified the acts of worship because He knows how quickly the human soul can succumb to boredom.

تَنَوَّعَتْ أَجْنَاسُ الأَعْمَالِ لِتَنَوُّعِ وَارِدَاتِ الأَحْوَالِ

“The types of actions are diverse because the inspirations that come to the heart are diverse.”

By providing a variety of ways to connect—through prayer, fasting, charity, and remembrance—Allah ensures that the heart remains engaged. This diversity is a mercy that prevents spiritual burnout and keeps the flame of devotion burning bright.

Furthermore, the wisdom of the Shari’ah imposes boundaries on worship to prevent the soul from falling into the trap of extremes. There are times when prayer is prohibited and moments when reciting the Quran is not permitted, such as during prostration or in states of ritual impurity. These boundaries are divine safeguards. They teach us that the objective of our journey is not the quantity of our deeds, but the quality of our presence with Allah. Ascending in the levels of worship requires us to move beyond the mere performance of rituals to the “establishment” of those rituals in our hearts and lives.

Establishing the Prayer vs. Merely Performing It

The Quran frequently uses the term Iqamat-as-Salah (establishing the prayer) rather than simply “doing” the prayer. Allah says: {And establish prayer and give zakah and bow with those who bow [in worship]} (Quran 2:43). The difference is vast. Merely performing the prayer is a physical act that fulfills a legal obligation, but establishing the prayer is a spiritual act that involves concentration and humbleness.

عَلِمَ قِلَّةَ نُهوضِ العِبادِ إِلى مُعامَلَتِهِ، فَأَوْجَبَ عَلَيْهِمْ طاعاتٍ، وَساقَهُمْ إِلَيْها بِسَلاسلِ الإيجابِ

“He [Allah] knew that His servants might be slow to interact with Him, so He made acts of obedience obligatory for them. He drove them toward Him with the chains of obligation.”

This state of Khushu’ (humility) is the true mark of success for the believer. Allah declares: {Truly, to a happy state shall attain the believers those who humble themselves in their prayer} (Quran 23:1-2).

According to the Sufi tradition and the great scholars of the heart, Khushu’ is considered a branch of knowledge. It is the first type of knowledge that the Prophet Muhammad ﷺ warned would be lifted from the Ummah. He looked at the sky and remarked to Abu Ad-Darda’ that a time would come when knowledge is abandoned. When asked what the first knowledge to disappear would be, he replied: “It is humbleness in prayers. You may enter a big mosque but you do not see one man in a state of humbleness” (At-Tirmidhi). Therefore, the pursuit of spiritual quality is not a luxury; it is a necessity for the preservation of the essence of Islam.

The First Level: Humiliation and the Seed of Neediness

The first stage of ascending in the levels of worship is humiliation (Dhull). This does not imply a negative self-hatred, but rather a realization of one’s absolute poverty and weakness in the face of Allah’s Power and Richness. Every movement in the prayer is a physical manifestation of this internal state. When we kneel (Ruku) and prostrate (Sujud), we are placing our highest points on the ground, signaling that we are nothing without our Lord.

Ibn `Ataa’illah famously stated:

شَجَرَةُ الذُّلِّ أَصْلُهَا بَذْرَةُ الاِفْتِقَارِ

“The tree of humiliation stems from a seed of neediness.”

When a believer recognizes their total dependence on Allah for every breath and heartbeat, a natural state of humbleness is produced. This level requires the worshipper to strip away the illusions of self-sufficiency. By acknowledging our weakness, we tap into the Strength of the Almighty. This is the foundational level of Islam—the outward submission that prepares the heart for deeper realizations.

The Second Level: Feeling Awe and the Shiver of the Skin

As a believer continues ascending in the levels of worship, they move from the stage of humiliation to the stage of awe (Haybah). This is a heightened sense of the Majesty and Might of Allah. At this level, the physical body begins to react to the spiritual weight of the Divine Presence. The Quran describes the state of the Prophets and the righteous when they encountered the messages of the Most Gracious: {Whenever the messages of the Most Gracious were conveyed unto them, they would fall down before Him, prostrating themselves and weeping} (Quran 19:58).

This awe is not a paralyzing fear, but a reverent trembling born of love and respect. Allah describes the effect of His Word on those who stand in awe: {Allah bestows from on high the best of all teachings… whereat shiver the skins of all who of their Sustainer stand in awe: [but] in the end their skins and their hearts do soften at the remembrance of Allah} (Quran 39:23). One of the Companions reported that when the Prophet ﷺ prayed, he heard a sound from his chest like a boiling kettle due to his weeping (Abu Dawud). This level corresponds to Iman (belief), where the work of the heart begins to manifest in visible sincerity.

The Third Level: Happiness and the Presence of Angels

The highest level of humbleness in prayer is to find oneself in a state of elation and happiness because of being in the presence of Allah. This is the stage where worship is no longer a burden to be discharged but a garden to be enjoyed. When a believer reaches this level of ascending in the levels of worship, they feel a sense of tranquility (Sakinah) that is palpable. It is a level where the unseen world begins to interact with the worshipper.

The famous story of Usayd ibn Hudayr illustrates this beautifully. While he was reciting Surah Al-Baqarah at night, his horse became startled. When he looked at the sky, he saw what looked like a cloud full of lamps. The Prophet ﷺ later informed him: “Those were Angels who came near to you for your voice and if you had kept on reciting… people would have seen it” (Al-Bukhari). Similarly, Al-Bara’ reported a person reciting Surah Al-Kahf who saw a cloud overshadowing him. The Prophet ﷺ explained: “That was Tranquility (Sakinah). It came down at the recitation of the Qur’an” (Muslim). This level of happiness and tranquility is the hallmark of Ihsan (excellence).

From Outward Rituals to Inward Realities

To truly achieve success in ascending in the levels of worship, we must recognize that every pillar of Islam has an outward form and an inward reality.

  • Charity (Zakah): Outwardly, it is giving money. Inwardly, it is about having mercy for the poor and cultivating indifference toward the material world.
  • Fasting (Sawm): Outwardly, it is abstaining from food. Inwardly, it is about patience, meditation, and deep thankfulness.
  • Pilgrimage (Hajj): Outwardly, it is walking between hills and circling the Ka’bah. Inwardly, it is about the journey to the Hereafter and uniting the soul with the legacy of the Prophets.

In terms of Dhikr (remembrance), the levels are equally distinct. The first level is attentiveness—being aware of the words you are speaking. The second is being present with Allah—reflecting on the meaning until awe is produced. The final level is being “absent” from everything else—a state of excellence where you are so fully present with Allah that the world around you ceases to distract.

Conclusion: The Grace of the Ascention

Ultimately, ascending in the levels of worship is not something we achieve solely through our own strength. While we must use the means provided—reflecting on the Quran, calling to mind Allah’s greatness, and maintaining consistency—the actual transition from one level to another is an act of Divine Grace. As the old Arab poem says: “In the twinkling of an eye, Allah may change everything from one state to another.”

We must strive to move from Islam (submission) to Iman (belief), and finally to Ihsan (excellence), where we worship Allah as though we see Him. By seeking quality over quantity and humbleness over mere performance, we open the doors to a spiritual life filled with humiliation, awe, and ultimate happiness. May Allah elevate our hearts and allow us to taste the sweetness of being truly present in His presence.

By Jasser Auda