It is to make the nafs al-muṭmaʾinna (the tranquil soul) obey, in order to draw its faculties toward thoughts in accordance with the sacred command and to prevent them from inclining toward base thoughts. The third is to bring the sirr (innermost secret) to tranquility for tenabbuh (attentiveness and wakefulness). True zuhd (asceticism) aids the first. The second is aided by worship supported by much, especially by contemplation (tafakkur). Then, songs composed of words that serve the faculties of the nafs open the door to vehm (conjecture). The eloquent expressions and soft melodies belonging to an intelligent person, that is, kalam (speech), already serve as admonition and leave a beautiful effect. As for the third aim, it is aided by chaste love, in which the attributes of the Beloved are commanded, not the dominion of shahwa (carnal desire). (Ishārāt, TV, 78)
When, through will (irāda) and ascetic discipline (riyāḍa), one reaches a certain limit, opportunities arise to witness the nūr (divine light) of the Real (al-Ḥaqq) upon oneself. It is delightful, as if flashes of lightning strike and vanish. They call these awqāt (moments). Each moment is surrounded by two states of ecstasy (wajd): one that comes to him, and another toward which he moves. When he devotes himself entirely to riyāḍa, such states of swooning increase. (Ishārāt, IV, 86)
When riyāḍa reaches a certain point, its moment transforms into sakīna (serenity). The voice from the hātif (unseen caller) becomes familiar; the flickering lights become a bright flame. Stable maʿārif (gnoses) pertaining to him arise. It is as if it is a frequently visited gathering of companionship. He benefits from it with joy. When he departs from it, he returns to the state of one who is sorrowful and in loss. (Ishārāt, IV, 88)
riyāḍa/riyāḍāt 819
Allah the Exalted says: "And they give what they give while their hearts are fearful because they will be returning to their Lord." (al-Mu'minūn 23:60) Riyāḍa is the exercise undertaken so that the nafs (lower self) accepts truthfulness. It has three degrees: The first degree is the riyāḍa of the common people, which is to purify character (akhlāq) with knowledge, to refine deeds with ikhlas (sincerity), and to observe rights in dealings with others.
The second degree is the riyāḍa of the elite (khawāṣṣ), which is to end separation, to refrain from returning to previously attained maqāms (spiritual stations), and to surrender oneself to the course of knowledge (that is, for one's actions to be in conformity with knowledge).
The third degree is the riyāḍa of the elect of the elite (akhāṣṣ al-khawāṣṣ). This is witnessing and elevation.