The murīd (aspirant, disciple) supports these seven qualities—which consist of the correctness of will, seeking causes for acts of obedience, knowing the state of one's nafs (the lower self), befriending those who know Allah (God), engaging in nasūḥ tawba (sincere repentance), eating from halal foods not opposed by knowledge, and acquiring a righteous friend to consult—as the foundation of his edifice and the support of its pillars, with four further qualities. The first of these is hunger, the others are seher (wakefulness at night), silence, and khalwa (spiritual retreat). These four qualities restrain the nafs and keep it under pressure. Binding the nafs with these qualities weakens its attributes, and through them, the dealings with the nafs become beautiful. (Kūt, I, 94)
Seher (wakefulness at night) polishes, purifies, and illuminates the qalb (the heart). To this is added the clarity that arises from hunger. Thus, the qalb becomes like a shining star, a radiant mirror. The beauty of the Real (God) is reflected therein. There, the lofty ranks of the Hereafter, the smallness and calamities of the dunya (this world) are witnessed. In this way, fleeing from the dunya and turning toward the Hereafter is completed. (Iḥyāʾ, II, 94)
Seher expands the ruh (the spirit), limits thought, makes possible the opportunity of beneficial idleness, and helps hunger to accompany the purification of the heart. (Rawḍa, 471)
Seher requires longing and concern. With it, they seek help for the rights of love, and in turning toward the land of khalwa, they benefit from it. (Rawḍa, 663)