Just as it is muḥāl (impossible) for something to be characterized by being something else, so too is it muḥāl to establish it by the nonexistence of its very self. Rather, existence (wujūd) is an attribute that follows after nonexistence. (Esfār, 255)
ʿUbūdat (servitude) is an essential attribute of the servant. It is, in itself, iftiqār (neediness)—that is, (not necessity) but possibility (imkān). ʿUbūdiyya (servanthood) is not to be heedless of witnessing ʿubūdat, and to constantly reflect upon it in every ḥāl (spiritual state), maqām (spiritual station), manifestation, unveiling, witnessing, and station. ʿIbāda (worship) is to act in accordance with what ʿubūdat necessitates.
Fanāʾ (annihilation in God) in ʿubūdiyya consists in being unable to witness rubūbiyya (lordship) and in turning toward things in various ways. Among them are those who call to reflect upon ʿubūdiyya; this is lower than the first. Reflecting on ʿubūdiyya is to witness neediness and non-independence (to submit, to be needy, and to observe what the station of ʿubūdiyya requires). Among them are those who call to reflect upon it from the perspective of raḥmāniyya (divine mercy) and jamāliyya (divine beauty). Subtle jamāliyya are the attributes of raḥmāniyya, such as compassion, mercy, gentleness, pardon, musāmaḥa (forbearance), generosity, chastity, and the like. Among them are those who call to reflect upon it from the perspective of akhlāq (character) of qahriyya (majesty) and jalāliyya (divine majesty). Jalāliyya are the attributes of qahriyya, such as anger for Allah, jealousy for Allah, and showing pride toward the enemies of Allah. (Esfār, 274)
Being manifest in ʿubūdiyya is a state in accordance with the reality of the possible (mumkin). The possible is a barzakh (isthmus) between the necessary (wājib) and the impossible (muḥāl). There is never any separation between the necessary and the possible. Whoever is heedless of his ʿubūdiyya, which is identical with his imkān (possibility), has intruded upon the station of the Necessary Exalted One (wājib taʿālā). This is the very essence of ignorance, for realities do not change. Just as whoever surpasses the stations of the ṣiddīqūn (the truthful) enters the station of prophethood, so too is there no one between the Messenger of God (peace be upon him) and Abū Bakr. Likewise, between the servant who is manifest in the attributes of ʿubūdiyya and his Lord, there is no one. (Esfār, 321)
The perfection (kamāl) of the maqām (station) of ihsān (spiritual excellence) is to purify action from seeking reward, from intending anything other than Allah's riḍā (contentment with God's decree), and from mixing in ostentation (riyā); this is the true meaning of ikhlas (sincerity). The perfection of the maqām of ihsān is attained only by witnessing the presence of divinity in all acts of worship with the light of basīra (spiritual insight).
This maqām of ihsān, which consists in maintaining the continuity of servitude by severing attachment from all but Allah and persisting in presence, is called, by them, union (wuṣla) with the Prophet (peace be upon him). Likewise, this station is also called ḥaqq al-yaqīn (the certainty of truth). It is also interpreted as fanāʾ (annihilation in God), which in reality it is. Similarly, it is interpreted as the fanāʾ of the attributes of the sālik (spiritual traveler) in the attributes of the Real (al-Ḥaqq), and his baqāʾ (subsistence in God) therein. This is not only in terms of knowledge, but also in terms of knowledge, direct witnessing (shuhūd), and ḥāl (spiritual state). (Buġya, 26)
ʿUbūdiyya is to remove your will in the presence of His will. (Jāmiʿ, 54)
In the terminology of the people of reality, ʿubūdiyya is defined as loyalty to the covenant, contentment with what exists, and sabr (patient endurance) regarding what is lost; ʿubūdiyya is to abandon choice (ikhtiyār) regarding manifest destinies; it is to turn away from (attributable) power and strength; it is to be lovingly attached to what is commanded and to separate from what is forbidden, and the like.
According to Dhū'n-Nūn, ʿubūdiyya is to be His servant in every ḥāl (spiritual state).
According to Jarīrī, ...the servants of blessings are many, but the servants of the Bestower of blessings are few.
Abū ʿAlī Daqqāq says: You are the servant of whatever your bonds are—whether dinar, dirham, woman, or anything else. (Jāmiʿ, 212)
ʿUbūdiyya is to submit with surrender and to walk upon the straight path (ṣirāṭ al-mustaqīm). ʿUbūdiyya is the attribute of the servant who is annihilated in his Beloved (Allah), who turns to Him, and who, because he seeks Him, finds sweetness in the bitterness of blame.
ʿUbūdiyya is the annihilation of the attributes of the servant in the One Who grants baqāʾ (subsistence), while observing the limits, together with the attribute of baqāʾ of the One Who preserves. The servant is the one who waits at the door, who continues to submit to rebukes. The sign of the servant is to submit to his Master (Mawlā) by seeking His riḍā (contentment). (Qawānīn, 64)