Intisāb (affiliation) to a tariqa (Sufi path/order) or to something else occurs in four ways: The first is receiving the hand (el almak), talqīn (instruction/initiation), dhikr (remembrance of God), and also wearing the khirqa (Sufi cloak) and jubba (robe) either for the purpose of tabarruk (seeking blessing) or solely for nisba (spiritual connection).
The second is receiving transmission (riwāya), which means reading their books without understanding their meanings, again either for tabarruk or solely for nisba. The third is receiving through comprehension (dirāya), which is to study their books solely to understand their meanings.
The fourth is for witnessing (mushāhada): to accustom oneself to the tariqa through spiritual struggle (mujāhada), to refine one’s character, to progress (taraqqī) in service, and to become annihilated (fanāʾ) in tawhid (the oneness of God) and baqāʾ (subsistence in God). These are the most important qualities sought in a murīd (aspirant, disciple). This is the path followed by most tariqas, especially the Naqshbandiyya and Shādhiliyya orders.
Again, for intisāb, it is necessary to follow them—even if only a little—by participating with love in their litanies (hizb, dhikr, and tasbīḥāt). For this, al-Shādhilī said: Whoever recites our litanies, it is necessary for him to show reverence (ḥurmat) to us, and for us to treat him with mercy. In fact, this treatment is not limited to them, but applies to everyone.
Not being physically present with the shaykh—after his virtues and the tariqa have reached one through reliable transmission—does not diminish one’s love for him. No one can object by saying, "How can one follow someone who has died!?" If someone says this, we reply: We do not follow his physical form, but rather the path and noble character that have reached us from him. Just as we love the Messenger of God (peace be upon him) and his select Companions (ṣaḥāba) even though we have not seen them in the ḥāl (spiritual state). Whoever affiliates with a walī (friend of God) must adhere to the principles and other rules of his path. After doing so, the subtleties of the path will become apparent to him. One should also know that this door is one of the doors of Allah. The reason for standing at this door is that a mercy and a spiritual breath may come to him from it according to his desire. But his aim should be none other than Allah, and he should show veneration to his shaykh in matters where he sees that Allah will be pleased. For, when the shaykh is absent, Allah the Exalted acts as his deputy; when present, He suffices with him. (Jāmiʿ, 17)
inziʿāj (2lep): Inziʿāj is the movement of the heart from the heedlessness of distraction, intending the state of wakefulness (yaqẓa). (Lumaʿ, 444)
Inziʿāj is the movement of the heart in the state of ecstasy (wajd). (Hujwīrī, 467)
Inziʿāj is the movement for ecstasy (wajd) and intimacy (uns) in the heart of the believer (muʾmin) under the influence of the inner preacher. (Iṣṭilāḥ, 530)
We say that inziʿāj is the movement for ecstasy (wajd) and intimacy (uns) in the hearts of the believers and those possessing spiritual states (ḥāl) under the influence of the inner preacher. (Futūḥāt, II, 130)
According to this group (the Sufis), inziʿāj is the state in which the heart awakens from heedlessness and moves for intimacy (uns) and ecstasy (wajd). Thus, inziʿāj is the effect of the cause that sets the heart in motion. This is the beginning of the nafs (the lower self) returning to its original state from which it had separated. Because its original state is pure. It is the beginning of a strong and intense (shiddat) desire. There are various causes for inziʿāj. Some are moved by longing (raghba), some by fear (rahba), and some by reprimand (taʿzīr). The movement for intimacy (uns) and ecstasy (wajd) may be for understanding, for attaining, for inspiration (ilqāʾ), or for reception (talaqqī).
The movement of the heart may arise from divine, angelic, satanic, or nafsānī (pertaining to the lower self) thoughts. However, this inziʿāj does not arise from the nafs or Satan for the walī; rather, it is due to an understanding that Allah bestows as a help. It is not because Satan has influence over him. On the contrary, Satan is at his service, and regarding the elevation of the walī’s rank, Satan is unaware of what enters his heart. It comes in a way unknown to Satan. This is a hidden stratagem and ruse of Allah against Iblis. For Satan strives to bring the gnostics (ʿārifūn) down from their ranks. (Futūḥāt, II, 482)
Inziʿāj is the movement of the heart toward Allah under the influence of exhortation (waʿẓ) and audition (samāʿ). (Kāshānī, 33; Jāmiʿ, 77)
irāda-i ikhtiyār (people of will): (I asked:) Who is the person of will and choice? He replied: It is one who never commits a fault or defect voluntarily. (Ādāb, 94)
There are two kinds of will (irāda): one for the world (dunyā), and the other for the hereafter (ākhira). Truthfulness (ṣidq) and sincerity (ikhlas) mean that the servant intends Allah’s pleasure with his action, with nothing worldly in his intention. Ostentation (riyāʾ) is when the will is entirely directed toward the world. 480 irāda-i ikhtiyār
If the servant’s underlying motive in his action is to be praised or admired for what he does, this falls under this category. Likewise, if the servant desires Allah’s pleasure and the hereafter, but still enjoys being praised for his actions, this is also included. (Muhāsibī, Ādāb, 138)
Truthfulness (ṣidq) and intention (niyya) are two names whose essence is correct will (irāda). (Muhāsibī, Ādāb, 140)
Maʿrifa (gnosis, experiential knowledge of God) is above everything and is the foundation of all things. Then comes will (irāda), which is of the same kind as maʿrifa. Will is to realize both the ability to refrain (from an act) and to perform (an act). Taking, giving, loving, and not loving—all these are included in actions. Will is the decision-making mechanism for the benefit to be realized in the actions of those who act. (Muhāsibī, Ādāb, 154)
The first degree in the movements of the gnostics (ʿārifūn) is called the zeal (gayra) of will. Will is what the possessor of insight (baṣīra) finds with demonstrative certainty (burhānī yaqīn). Or it is the person’s steadfastness in the bond of iman (faith) due to his desire to cling to the firmest handhold. In order to attain the spirit of connection (ittiṣāl), he moves toward the Holy (Quds). The one who continues at this level is a murīd (aspirant, disciple). (Ishārāt, IV, 76)
When will (irāda) and ascetic discipline (riyāḍa) reach a certain limit, opportunities arise to witness the light of the Real (al-Ḥaqq) upon oneself. It is delightful, as if flashes of lightning are striking and disappearing. They call these moments awqāt (sing. waqt, spiritual moments). Each moment is surrounded by two ecstasies: one that comes to him and another toward which he moves. When he devotes himself entirely to ascetic discipline, such swoons increase. (Ishārāt, IV, 86)
Will (irāda) is to abandon what is customary. Most people’s habit is to be in places of heedlessness, to make the pursuit of desires their main principle, and to indulge in what their desires invite them to. The murīd is one who has stripped himself of all such things. His departure from these is a sign and proof of the correctness of his will. This state is called will (irāda) in the sense of departing from custom. Therefore, abandoning habit is considered a proof of will.
The reality (ḥaqīqa) of will is as follows: Will is the heart’s zeal in seeking the Real (al-Ḥaqq), Glorified and Exalted is He. For this reason, it is said that will is a burning that lightens every kind of fear. (Qushayrī, 100)
(I heard from Master Abū ʿAlī Daqqāq:) Will is a burning in the heart, a kindling in the qalb (the heart), a pang in the conscience, an inner distress, a fire blazing in the hearts. (Qushayrī, 101)
By the word ikhtiyār (choice), the Sufis mean preferring the will and choice of the Real (al-Ḥaqq) over their own. That is, whether good or evil, they are content with what the Real has chosen for them. The servant’s preferring what the Real has chosen for him is itself by the Real’s choice. For if the Real had not chosen for the servant not to choose, the servant would not abandon his own choice. (Hujwīrī, 470)
irāda-i ikhtiyār 481
The soldiers of the heart are divided into three: The first part, like desire (shahwa), either attracts what is beneficial and suitable or, like anger (ghaḍab), repels what is harmful and contrary, and encourages this. This motivator is called will (irāda)... (Iḥyāʾ, III, 7)
Will (irāda) is the eagerness and desire that arises in a person when his intellect perceives the outcome of a matter and the path of righteousness in it, in the direction of obtaining the causes of benefit. This will is not the will of desire (shahwa) or the will of animals. This will is the opposite of the will of desire. For desire dislikes bloodletting and cupping, but the intellect seeks and pursues it, even spending wealth for it. Desire, even when ill, inclines toward the pleasures of food. The intelligent person, in this case, finds within himself a compelling force that prevents him from these pleasures. This compelling force does not arise from desire. (Iḥyāʾ, III, 9)
Intention (niyya), will (irāda), and resolve (qaṣd) are similar terms with the same meaning. Intention is a state and attribute of the heart. It encompasses two situations: knowledge and action. Knowledge precedes action, for knowledge is the root and condition of action. Action comes after, as it is the branch and result of knowledge. Thus, every action—every movement and stillness—is voluntary. Action is completed only by three things: knowledge, will, and power (qudra). A person cannot will what he does not know; he must necessarily have knowledge of what he will do. He cannot act upon what he does not will; he must will it. The meaning of will is the heart’s orientation toward what it deems appropriate now or later. It is natural that some situations are suitable for a person and others are not. A person is inclined to do what suits his nafs (the lower self) and to avoid what harms him. Therefore, in order to do what is beneficial and avoid what is harmful, it is necessary to know what is beneficial and what is harmful. (Iḥyāʾ, 90)
Will (irāda) is to abandon what is customary, to have zeal in the heart for seeking the Real (al-Ḥaqq), Glorified and Exalted is He, and to abandon all else besides Him. If the servant abandons the customs that consist of the pleasures of this world and the hereafter, only then does his will become manifest. Will comes at the beginning of every work. Resolve (qaṣd) follows it. Then comes action. Thus, this is the beginning of the path for every seeker (sālik), the first station for every person of resolve. (Ghunyalī, II, 158)
Unless you sever yourself from all desires and wishes, Allah the Exalted will not be with you. When you sever yourself from these and nothing remains in you of them, Allah will (re)construct you and create a will in you. Then, with this will, you begin to seek. If you are constructed in this (new) will, your Lord, the Exalted, will break that will with your being, and you will forever remain broken-hearted. Allah continues to renew the will within you. Then He annihilates even that (newly renewed) will in your being. Thus, you reach the goal written in the Book for His sake, and union is attained. This is the meaning of "those whose hearts are broken for My sake." And in our view, irāda-i ikhtiyār...