Galaba is a ḥāl (spiritual state) observed in the servant. A person who possesses this ḥāl (sāḥib olan) cannot perceive the causes and means of gamām nor observe the proprieties of the sharia (the sacred law). One experiencing the state of galaba is deprived of the ability (imkān) to distinguish between good and evil that comes before them. Many things may manifest from such a person that those unaware of their state would deny. When in a state of wajd (ecstatic spiritual experience), once the matters that have overpowered them subside, the state of galaba cannot be found. Thus, the galaba that was upon them becomes a state of khawf (fear), hayba (awe), ijlāl (veneration), ḥayāʾ (modesty), or a similar state. (Ta'arruf, 83)
Safa (purity and clarity) is the opposite of keder (sorrow and turbidity). Sorrow is among the attributes of humankind. In reality, the Sufi is the one who has transcended the realm of sorrow (olan kimse). As in the case of the Egyptian women who, upon contemplating (erek) the beauty of Prophet Joseph (Yusuf), entered a state of absorption in its subtleties: the human state overpowered them, and since they viewed the scene through the window of the transience of their humanity, the state of galaba they experienced was reversed. (Hujwīrī, 41)
Galaba is the continual succession of wajd. Wajd is like a flashing lightning bolt. Galaba is when the lightning of wajd continues with persistent and successive flashes. In this state, the eye cannot distinguish between them. Wajd fades very quickly; galaba, however, remains as a firm guardian for the secrets.