Yakadha, in its linguistic sense, means wakefulness, rising from sleep, vigilance, and attentiveness. In the context of Sufism, it refers to the servant awakening from the slumber of heedlessness (ghaflah) and turning towards Allah, thus setting forth upon the path of truth. For this reason, Yakadha is considered the first station in the Sufi journey. It signifies the moment when a person becomes conscious of their purpose, recalls the reason for their creation, and begins to act accordingly. This awakening is often initiated by a divine call—an inspiration or an admonition sent by Allah.
Though later generations used Yakadha to describe the state between sleep and wakefulness, in classical Sufi literature, it is understood as the opposite of ghaflah—a state in which one forgets Allah, even in daily affairs and acts of worship. Just as sleep dulls perception and wastes time, ghaflah is a state of spiritual negligence that leads to the squandering of one’s life. The objective of Sufism is to awaken the heart from this slumber, to bring it to Yakadha, and to cultivate the station of ihsan—the perpetual awareness of being in the presence of Allah.
Abdurrazzaq Kashani [rahimahullah] defines Yakadha as:
"It is to learn directly from Allah through the means of the inspiration He sends to the heart."
He describes it as a divine call through which the servant is invited to knowledge of Allah (ma‘rifatullah). However, he emphasizes that one must not rely solely on this initial awakening but should persistently strive to remain in a state of vigilance. True wakefulness entails outwardly adhering to the Sunnah and inwardly remaining in constant remembrance of Allah. This alone is the key to all spiritual stations.
Sufis often cite the following verse when discussing Yakadha:
"Say, 'I give you but one admonition: that you stand for Allah—whether in pairs or alone—and then reflect…'" (Saba 46)
Khwaja Abdullah al-Harawi [rahimahullah] interprets this verse as follows:
"To stand for Allah means to awaken from the sleep of heedlessness and to free oneself from the disease of spiritual inertia."
The Sufis also point to the hadith:
"People are asleep; when they die, they awaken."
And the words of the Messenger of Allah [sallallahu alayhi wa sallam]:
"My eyes sleep, but my heart does not."
These narrations indicate that Yakadha is the very essence of spiritual awareness. Sleep is a metaphor for heedlessness, whereas wakefulness symbolizes knowledge of the Divine. Without awakening from heedlessness, one cannot embark on the spiritual journey, nor can they make progress on the path. The Messenger of Allah [sallallahu alayhi wa sallam] was never heedless of Allah for even a moment—his heart remained ever vigilant.
Khwaja Abdullah al-Harawi [rahimahullah] categorizes Yakadha into three stages:
- Awakening to Divine Blessings
- Realizing that the gifts and favors of Allah are beyond measure and limitless.
- Exerting oneself to recognize these blessings.
- Acknowledging one's shortcomings in expressing gratitude for them.
- Awakening to One’s Sins
- Becoming fully aware of one’s misdeeds.
- Recognizing the danger of sin.
- Seeking to rectify past transgressions.
- Liberating oneself from sinful inclinations and striving for purification.
- Awakening to the Value of Time
- Recognizing both what one has gained and what has been lost over a lifetime.
- Guarding against wasting time.
- Compensating for missed opportunities.
- Ensuring that every moment is spent in the best possible way.
Sufis affirm that Yakadha is born from deep self-examination (muhasabah). It is this inward accounting—where the servant evaluates every action in light of divine accountability—that keeps the heart alive and compels one toward righteous deeds. For this reason, Yakadha naturally follows from muhasabah.
Abu Imran al-Jawni [rahimahullah] who was known as “the one who awakens the drowsy and infuriates Shaytan”, defined Sufism as:
"To be vigilant and mindful, to remain alert against the whispers of Shaytan and the doubts he casts."
Thus, Yakadha is the first step on the Sufi path, and it marks the initial threshold of self-awareness. The true Sufi is one who is fully conscious of what he does. His greatest enemy is ghaflah—forgetting himself, and in doing so, forgetting Allah.
In essence, Yakadha is the awakening of the heart from heedlessness. However, it is not a mere fleeting sensation—it is a state that demands sincere repentance, unwavering resolve, and disciplined spiritual striving. It begins with tawbah (repentance), followed by self-discipline, and culminates in nearness to Allah. For this reason, the one who has attained Yakadha is called a murīd—one who actively seeks.
A person who has truly awakened from the sleep of ghaflah knows what must be done, recognizes what he does not yet know, and embarks on his journey with determination. He is neither complacent nor arrogant due to the spiritual gifts bestowed upon him along the way. He remains steadfast in both his outward and inward conduct, ensuring that his path aligns with divine guidance.
Thus, Yakadha is the moment when heedlessness ends and the servant gathers himself with firm resolve. It is a profound step, entered through tawbah and istighfar, and it is granted only by the divine invitation of Allah. Thereafter, it is upon the servant to safeguard this state—to guard the gateway of his heart, to direct his will toward that which pleases the Almighty, and to remain unwavering in his pursuit of divine proximity.
