It consists in being one. (Adāb2, 18)
Adab (proper conduct) is the outward appearance of your intellect. Therefore, beautify your intellect as you wish. Despite its lowliness, thanks to its superiority in knowledge, the hoopoe, by the strength and power of its knowledge, was able to respond to the exalted Prophet Solomon (peace be upon him), without heeding his threats and punishments: I have learned something you do not know. (Ādāb, 23)
Adab al-qalb (adab of the qalb [the heart]) is to observe beautiful and praiseworthy ḥāl (spiritual states), to eliminate evil and blameworthy thoughts, and to reflect on Allah's gifts, blessings, and the creatures that inspire wonder. (Ādāb, 42)
In the adab of service (ādāb al-khidma), there are three aspects: When the qalb tastes the sweetness of worship, it is freed from being a slave to shahwa (carnal desire). Whoever distances himself from his shahwa attains one third of adab. After being occupied with what he has found, if he sees nothing of adab in it and feels an even greater need for adab, he attains two thirds of adab. The third is when the qalb, while acting faithfully, becomes filled with virtue (through deeds and intentions). (ʿAwārif, 17)
Adab means the transformation of potential into action (the manifestation of hidden powers). This occurs through the presence of a beautiful disposition in a person. Disposition (seciye) is the act of the Real (al-Ḥaqq); humans do not have the power to create it. It is like fire coming from a flint: the fire is purely Allah's act, but its appearance is through human action. Thus is adab: its source is a beautiful disposition and divine grace.
When Allah Most High prepares the inner worlds of the Sufis by perfecting their dispositions (kamāl), they acquire adab and discipline by experimenting and taking the path of ascetic discipline (riyāḍa) in order to bring out the abilities Allah has placed in their natures from potential to action. In some individuals, adab manifests from potential to action by the strength of the abilities Allah has placed in their innate nature (gharīza), without much need for ascetic discipline and experience. As the Prophet (peace and blessings be upon him) said: My Lord educated me, and how excellent was my education. (ʿAjlūnī, I, 72)
In others, the lack of ability in their innate nature requires long experience. For this reason, murīds (aspirants, disciples) are in need of the company (ṣuḥba) of shaykhs. For companionship...