It is to protect oneself, to avoid enmity, and to exert pressure on the nafs (the lower self) so that it does not transgress its bounds. (Ravza, 479)
The shaykh explained ishfāq as the continuity of a hazar (cautious avoidance) that is close to the feeling of mercy. This explanation describes the original form and nature of ishfāq at the bidāya (beginning) stage. In practice, ishfāq arises from the anxiety that one's deeds may be rendered void. Its essential meaning in the abwāb (chapters) is to avoid evil and its persistence by having compassion for one's nafs. This is the ishfāq a person has for their own nafs due to its tendency to follow its desires and its inclination to rebel against the sharia (the sacred law) and the tariqa (a Sufi path/order). For in the essence of the nafs there is an inclination toward evil and a tendency to turn away from the truth.
In muʿāmalāt (interactions), ishfāq means to be attentive to time and zamān (time) in order to avoid people whose behavior contradicts murāqaba (spiritual vigilance) and proper etiquette, that is, not to turn one's gaze or attention to anyone other than the Truth (God). For turning one's gaze to other than the Truth removes observance and murāqaba. For presence with the Truth (being in the presence of God or experiencing the state of presence) is union. Both observance and murāqaba are only possible in the state of presence with Him.
The degree of ishfāq in character is to have ishfāq for the nafs out of fear that it may desire anything other than what God wills, and to have ishfāq for people out of fear, as much as one knows, that they may be punished for their sins.
The degree of ishfāq in the foundational principles is the weariness, boredom, or lagging behind that prevents tarakki (spiritual advancement).