Firār is fleeing from creation to the Truth (God). Its first subtlety is fleeing from ignorance to knowledge; its second subtlety is from transmitted knowledge to direct witnessing (shuhūd); and the third is fleeing from everything other than the Truth, even from witnessing itself. (Ravza, 478)
At the beginning (bidāya), firār is to occupy oneself with obedience and to distance oneself from disobedience. In the stage of abwāb (spiritual doors), it arises from claims of strength, the domination of caprice and inclination over the world, and from the requirements of the lower nature that attract to base things. In muʿāmalāt (spiritual dealings), it is to flee from all things that distract from God in religion, such as the desires of the nafs (the lower self) that corrupt deeds, neglecting the conditions of proper observance and reverence (ḥurmat), and the costs sought for the sake of the world (dunyā). In akhlāq (ethics), it is to flee from everything that damages a person's chivalry (murūwa) and impairs his spiritual manliness (futūwa). In uṣūl (spiritual principles), it is to flee from everything that weakens one's resolve on the path of sulūk (spiritual journeying). This is called the etiquette of the path (tariqa) for the people of presence. In adwiya (spiritual remedies), it is to flee from anything that, even if one is occupied with knowledge and wisdom (ḥikma), is contrary to the loftiness of spiritual aspiration (himma) and turns the heart (qalb) away from its direction. In aḥwāl (spiritual states), it is to avoid everything that leads to seeing one's own effort, action, or attachment to arrival (wuṣūl), and from anything that causes forgetfulness of the goal or diminishes lofty aspiration (himma). In walāya (sainthood), it is to flee from everything that remains from before, even if one is pure. In ḥaqāʾiq (realities), it is to avoid error during the abundance of theophanies of the Divine Names and witnessing (shāhid) them, and from the persistence of outward forms of selfhood due to their fluctuations. At the end (nihāya) of the spiritual journey (sulūk), firār and the perception of its results would require the existence of duality, which is negated.