In its linguistic sense, riyadah means "to tame a wild animal, to discipline an unruly horse or camel." In the terminology of Sufism, however, it is defined by Sayyid Sharif Jurjani [rahmatullahi alayh] as "the refinement of the soul’s character, which is achieved by purifying it from the impurities and inclinations embedded in its nature."
The soul, unless disciplined, cannot rid itself of its innate negative traits. These tendencies do not disappear instantaneously; rather, they require continuous refinement—a process known as riyadah . At its core, riyadah involves depriving the soul of what it is accustomed to, whether lawful or unlawful indulgences.
The purpose of riyadah is to train the soul, subdue its desires, and free it from the influence of Shaytan so that it willingly submits to the commands of the Almighty and fulfills its duties with contentment. Through riyadah , the seeker gains control over his impulses and desires, breaking their dominance over him. This process leads to the refinement of character, bringing both outward conduct and inward states into perfect harmony with Shari’ah.
A Sufi once interpreted the verse:
"As for the one who fears the station of his Lord and restrains his soul from base desires, then Paradise shall be his abode." (An-Nazi‘at 40-41)
He explained: " Riyadah is akin to restraining a camel from undesirable behavior, teaching it to forsake its own will and instead submit to its master. Likewise, the human soul is like a wild beast; if left unrestrained, it will not abstain from wrongdoing. A soul dominated by lust is bestial, a soul consumed by anger is predatory, and a soul habituated to evil is satanic."
Khwaja Abdullah al-Ansari [rahimahullah] describes riyadah as the process of conditioning the soul to accept the truth. He outlines three degrees of riyadah:
- The discipline of actions:
- Adhering to knowledge.
- Consuming only what is lawful.
- Remaining steadfast in spiritual practices (wird).
- The discipline of speech:
- Reciting the Qur’an.
- Acknowledging one’s shortcomings and weaknesses.
- Speaking truthfully with people.
- The discipline of character:
- Cultivating humility.
- Practicing generosity.
- Exercising patience and endurance.
Yahya ibn Razi [rahimahullah] explains the methods of riyāḍah as follows:
"Wage battle against your soul with the swords of riyadah ! Riyadah is carried out in four ways: eating less, sleeping less, speaking less, and bearing the harm of others.
Eating less suppresses the desires of the soul. Sleeping less refines one’s willpower. Speaking less protects from tribulations. Enduring harm paves the way to one's spiritual goal.
For a servant, nothing is more difficult than maintaining composure in hardship and exercising patience in the face of affliction. When the desires of the soul surge forth, when the inclination toward sin and heedless speech arises, then let the seeker unsheath the sword of restraint—fasting, vigilance in night prayer, and silence. Strike at the soul until it is purified of oppression and vengeance, until it becomes secure among the righteous, until it emerges from the darkness of its desires and the dangers of spiritual afflictions.
When this process is completed, the soul becomes refined, illuminated, light, and ethereal. It begins to roam freely in the fields of goodness, traversing the paths of devotion and worship—like a noble steed galloping in an open plain, or a king leisurely walking through a garden."
Since every individual’s faults and spiritual ailments differ, riyadah must be tailored to the individual and undertaken under the guidance of a perfected spiritual master. Imam Ghazali [rahimahullah] states:
"Since people’s struggles and paths of riyadah vary according to their states, they must be adjusted accordingly."
He reminds that one must focus on counteracting the specific disease that afflicts them. For instance, if a person takes pride in his work and achievements, then his riyāḍah lies in breaking free from this arrogance. Similarly, if a person is prone to anger, his riyadah is to cultivate patience and restraint. Any form of addiction or harmful habit can only be cured through riyadah .
Riyadah closely relates to other key concepts in Sufism, such as jihad (striving against the lower self), mujahadah (spiritual struggle), zuhd (detachment from worldly pleasures), and tazkiyah al-nafs (purification of the soul). The common thread running through all these concepts is resisting the desires of the soul and remaining steadfast upon the path.
Sufi training is a gradual process: the soul must first be cleansed of its vices before being adorned with noble virtues. Through riyadah , the seeker abandons animalistic indulgences, disciplines his ego, and refines his character until every aspect of his being aligns with the Qur’an and the Sunnah. In short, through riyadah , both the body and soul attain purity and clarity.
Sufis state that riyadah serves three ultimate purposes:
- To free oneself from all external and internal distractions that obstruct the path to Allah.
- To subdue the lower self, bringing it into submission to the intellect, so that it may seek spiritual perfection.
- To train the soul to persevere in what benefits it, preparing it to receive divine illumination and blessings.
