He sees no one else. When he attains firmness (tamkīn) in the station of fanāʾ (annihilation in God), he returns to the state of absorption in realities. This is the aim of the tariqa (a Sufi path/order).
Then, if he becomes a witness (shāhid) to the ḥaqīqa (inner reality), Allah decrees for him what is true. Thus, he is immersed in lights in a state (ḥāl) whose traces have been effaced. His intoxication overcomes his sobriety, his union overcomes his separation, his fanāʾ overcomes his baqāʾ (subsistence in God), his absence overcomes his presence. Then, by attaining perfection (kamāl), his sobriety increases. This is the station (maqām). In it, nothing of the type of karāma (a saintly wonder) remains except what Allah bestows. (Jāmiʿ, 23)
taqdir (measure, allocation): Taqdir is to refrain from spending where it is necessary. The reason for this is miserliness, greed, and stinginess. Each of these three traits has its own degrees.
taqwa/taqwa-Allah: I asked, "What is taqwa (God-consciousness)?" He replied: "It is to avoid and be wary of what Allah dislikes."
I said: "From whom does one avoid?" He said: "From Allah." I said: "In relation to what does one avoid Him?" He said: "In relation to two qualities: not performing what is obligatory, and committing what is forbidden, whether openly or secretly, despite being prohibited. These two qualities encompass fulfilling what Allah has made obligatory and avoiding what He has forbidden." (Riʿāya, 8)
Taqwa is to act in obedience to Allah, upon a light from Allah, seeking reward from Allah. Taqwa is to abandon sins, upon a light from Allah, fearing Allah's punishment. The reality of taqwa in relation to the body (actions) is to fulfill what is right and to abandon sins. Its reality in relation to the heart (qalb) is to sincerely intend the Just Judge (Deyyān, i.e., Allah) in obligatory acts, to aim for Allah's pleasure; and in all acts of worship that Allah has encouraged but not made obligatory out of mercy for His servants—such as supererogatory prayers and fasts—to act with weeping and sorrow. Acts of worship that Allah has encouraged are only accepted as long as the servants dedicate their will to Him and act with taqwa.
Warāʿ (scrupulousness) is also a type of taqwa. For when the servant practices avoidance (ittiqāʾ) of Allah, he attains warāʿ. (Riʿāya, 9)
Obedience (ṭāʿa) is the path to salvation, and knowledge is the guide on this path. The foundation of obedience is warāʿ, the foundation of warāʿ is taqwa, the foundation of taqwa is self-accounting (muḥāsaba al-nafs), and the foundation of self-accounting is fear (khawf) and hope (rajāʾ). The guide for self-accounting is knowledge. (Riʿāya, 12)
O my brother, have taqwa of Allah, the One who created His servants, to whom all will return, the Possessor of truth and beauty; beware of Him! The taqwa of the one who knows Allah is from Allah. Allah has decreed taqwa for him. It arises from witnessing Allah's dominion, the signs of His power, the abundance of proofs indicating Him, the verses (āyāt) indicating His lordship (rubūbiyya), the penetration of His will, the soundness of His craftsmanship, the clarity of His power in all creation, and the beauty of His governance.