It is to adorn oneself with knowledge that governs the most virtuous supererogatory acts of worship that draw one nearer (to Allah).
In ethics, it is to look attentively at the first blessings that lead to walāya (friendship with God) and the graces that are bestowed, as granted by the Noble Wasi (Hazrat-i Vāsi-i atā). Even if these come in the form of tribulation and misfortune, one should, with incapacity and modesty, cling to shukr (gratitude), and endure severity and affliction with sabr (patient endurance); indeed, one should even be content with the nafs (the lower self) being punished by qadar (divine decree), as is its due, on the contrary.
In methodology, it is to refer to the subtleties of tariqa (a Sufi path/order) etiquette, apply these to the foundation of sharia (the sacred law) rulings, and prefer to be steadfast in ʿazīma (strict adherence), thus abandoning the choice of ruhsat (dispensation). In remedies, it is to examine, by the light of basīra (spiritual insight), whether maʿrifa (gnosis, experiential knowledge of God) and wisdom have been tainted by suspicion and imagination, and to distinguish between divination and spiritual discernment (firāsa) by the light of sakīna (tranquility). In spiritual states, it is to seek the existence of the Beloved in the beauties of His form, and to observe the lights of the attributes pertaining to the gifts that will come from the Beloved.
In walāya (friendship with God), it is to ascend from talwīn (change from state to state) to tamkīn (establishment, stability in a single station), and to rise from the level of thought to the level of direct perception. In ḥaqāʾiq (realities), it is to separate from both worlds and attain ittiṣāl (union), direct witnessing (muʿāyana), and contemplation (mushāhada). In the final stage, it is to pass from maʿrifa to ḥaqīqa (inner reality), and from baqāʾ (subsistence in God) to talabbus (to don the manifested Being, the Real, as a garment). (Jāmiʿ, 274)