It is the self that has ascended to the first station of development toward intimacy, contentment and love for Allah. Its refinement is attained through increasing commitment and through honest and sincere fulfillment of obligations with respect to the true way with all its aspects, particularly with respect to human relationships and to the conduct regarding the acts of worship. The Prophet (saws) said, “The religion (Din) is in the conduct,” and, “The best among you in character is the best in faith.”
The Secure Self has entered the pathways, the methods and means of protection and healing through self-examination, resistance, striving, and devotion. These efforts bear the fruit of certainty in the truth that Allah alone is the Actor. He is the cause and motivator of everything for there is no God but Him and no Lord but Him. And Allah in all of his actions is merciful and generous. He knows the best interests of the self. This certainty leads to trust in Allah. The self becomes confident that what is with Allah is better and more enduring than whatever is in its possession or in the possession of others. So the self becomes secure and ceases to occupy itself with anything other than Who it has trust in; its Lord, Allah.
This is the first level of maturity for the self. The heart begins to shine with the light of consciousness. The ego’s power begins to shrink so that purity, refinement, clarity, and light dominate the heart. Now the self begins to show its true attributes that were previously hidden; these are the attributes of servanthood (Ubudiyyah), helplessness — all power to Allah (‘Ajz), humility (Zhull), poverty, non-attachment (Faqr), need (Ihtiyaj), and annihilation (Fana’).
Now he is under the command of his human soul, which takes pleasure in following the example of the Prophet (saws). He possesses the qualities which Allah praises: he is kind, generous, patient, forgiving, sincere, thankful, content, and at peace.
Every word, which comes from his lips is holy, either from the Holy Qur’an, or from the tradition of the Prophet (saws), or from the teaching of his soul. He is a teacher not only through words, but also by example. Miracles (keramat), which transpire through him, he attributes to other causes, never claiming them, disowning them to the point of denying them. His every action corresponds to the Highest. He has regained his name of Insan, a true human being. The name ‘insan’ is derived from the word ‘üns’ (being close, intimate with one’s Lord). Thus his Lord will take him by the hand, and lead him forward without much difficulty from now on.
Its remembrance is Haqq (Truth).