The entirety of saʿāda (happiness, beatitude) is founded upon three things: the faculties of anger, shahwa (desire), and knowledge. It is necessary for these faculties to remain at a moderate level. If the faculty of shahwa increases, it opens the door to dispensations, which leads to destruction. If the faculty of anger increases, it leads to foolishness and destroys its possessor. When these two faculties remain at a moderate level by the sign of the faculty of justice, they lead to the path of hudā (guidance). Likewise, when the faculty of anger increases, acts of striking and killing become easy; when it decreases, zeal and a sense of honor for religion and dunyā (the world) weaken. When it remains at a moderate level, sabr (patient endurance), courage, and ḥikma (wisdom) manifest. When shahwa increases, immorality and wickedness increase; when it decreases, incapacity and weakness appear. When it remains at a moderate level, chastity, contentment, and similar qualities become akhlāq (moral character). (Kīmiyā', 9)
Saʿāda is attained only through knowledge and action. (Mīzān, 2)
The meaning of saʿāda is nothing other than the nafs (the lower self) attaining the perfection possible for itself, even if the degrees of kamāl (perfection) are limited. However, as long as sensation, imagination, and the accidents of the nafs persist in a manner contrary to the sharia (the sacred law) in this world, the aforementioned delight cannot be felt. It is like when a disorder veils the organ of taste: even if one eats a sweet dish, the one in that state can only perceive very sharp tastes. Death is like the removal of that veil.
I heard that a great Sufi whom I follow explained that if the sālik (traveler on the path to Allah) in this world is in a certain ḥāl (spiritual state), and if union (imkān, possibility) is present, he can see Paradise and the highest Firdaus in his qalb (the heart). However, union is only possible by detaching from worldly attachments and by concentrating contemplation on divine matters until divine inspirations are clearly unveiled. This is achieved by purifying the nafs from the aforementioned impurities. Attaining this is itself saʿāda, and it is precisely what aids in action and union. (Mīzān, 15)
In greetings there is the secret of saʿāda
in supplication, the universe
then ṣalāt (prayer) to our guide, the Messenger (peace be upon him)
and then peace upon us
According to the philosophers, the path to saʿāda is to refine the soul through ascetic discipline and beautification of character until one becomes the very essence of good. At the beginning of this process is the refinement of the inner secret and the withdrawal of the nafs from corporeal occupations. Ascending to the miʿrāj (spiritual ascent) of Love through contemplation and feeling a longing for such perfection is achieved by contemplation until one senses that the nafs is drawn to that world and that wondrous things flow to it. Those who have detached from their nafs and become divine have reported, through symbols in their works, that in this world they ascend to the higher realm by shedding corporeal veils, benefit from the light and delight of that realm, and then return to the world of sensation. Similar things have been narrated from Socrates, Zeno, the virtuous teacher Plato, and Aristotle. (Rawḍa, 561)
According to them, saʿāda corresponds to the degrees of the station (maqām) of contemplation and intellect. They accept that Allah has brought them to knowledge and sulūk (spiritual journey), or only to sulūk. The station they attain in the Hereafter corresponds to the final point they reach in this world. Those who, without direct witnessing but by attachment to it, attain this through knowledge in this world, can also attain it in the Hereafter. They distance themselves from everything else. Only in the state of death, where there is no doubt or heedlessness, does their contemplation of it cease. This is the saʿāda of the Sufis who believe in what the sharia brings. Sometimes the ʿārif (gnostic) takes the path of tajarrud (detachment from worldly ties) and ascent. However, the goal of the ʿārif is known before he begins this work. In a single day, he may reach what others cannot attain in a long time. Sometimes, during sulūk, certain rational forms may arise for the Sufi; at this point, unless the shaykh guides him, he cannot progress. For this reason, it is said: the Sufi walks, the ʿārif flies. Where are the walkers, and where are the fliers! (Rawḍa, 581)
According to them, saʿāda is attained by the unveiling of the veil. Thus, to the ʿārif, the enniyya (selfhood, ipseity) of the Real (al-Ḥaqq) becomes manifest. The Real is, in essence, the enniyya of everything. The ʿārif contemplates the enniyya of his own essence and its reality. Whoever knows his nafs, knows his Lord. Thus, he reaches the utmost of perfection, baqāʾ (subsistence in God), and the ultimate taste and delight that cannot be described. According to them, those who fall short in this matter remain in the realm of torment, veiling, illusion, darkness, and change. For torment and pains are additional qualities. The ḥaqīqa (inner reality) of this, to the extent of its scope, is only known by the muʿadhdhib (the one who inflicts torment).