It is the tranquility (sukūn) given by a state of security in which there is the repose of intimacy (uns). The second distinction is as follows: sakīna (spiritual tranquility) is a quality that comes and goes in succession. But ṭumaʾnīna (serenity) is a quality that never abandons its possessor... (Manāzil, 31)
Sakīna is the feeling of reassurance (itmiʾnān; tranquility) experienced at the descent of mercy. (Iṣṭilāḥ, 537)
Sakīna is the repose of the nafs (the lower self) that arises from something promised or from a feeling produced by desiring a certain situation. The reason this state is called sakīna is as follows: when sakīna occurs, all the winds pertaining to anything other than that which brings repose to the nafs disappear.
The word sikkin (knife) is also derived from sakīna. The reason for this is that its possessor can cut with it those things that are possible to cut. This term is derived from the word sukūn. Sukūn means stability (remaining still). This is the opposite of movement. Movement is a transfer, whereas sakīna is the nafs remaining fixed in that which brings it repose. If it were still toward movement, then its ḥaqīqa (inner reality) would be this. This only occurs through contemplation (mutālaʿa) or witnessing (mushāhada). Thus, sakīna descends upon those who are muʾmin (believers). With its descent, sakīna transfers them from their current station to the maqām (station) of ʿiyān (direct vision). This state is the increase of their iman (faith) by adding faith to their faith through direct vision. (Futūḥāt, II, 60)
The first subtlety of sakīna is the sakīna of khushūʿ (humble reverence) in worship. The second subtlety is the sakīna during muḥāsaba (self-examination) and murāqaba (spiritual vigilance) of the Real (al-Ḥaqq) in the Real. The third is being content with one's allotted portion (qisma) and preventing ecstatic utterances (shaṭaḥāt). (Rawḍa, 489)
sekr-sahw (sekr al-ʿaqlī; sekr al-ilāhī; sekr al-ṭabīʿat; sekrān)
Sahw (sobriety) is temporary, while huzūr (presence/tranquility) is perpetual.
The emergence of sekr (spiritual intoxication) does not originate from nature. During its occurrence, there is no change in nature or the senses. Ghashya (fainting, swooning), on the other hand, is mixed with human nature, so during its occurrence, there are changes in nature and the senses. Such a thing can invalidate ritual purity (wudu). Ghashya does not persist, but sekr is continuous. (Lumaʿ, 417)
Sekr is not from things, but from being absent from distinguishing things. It is the inability to distinguish between opposites, especially in the matter of the friendship of the Real (al-Ḥaqq), the pleasures (ladhdhāt) of the friends, and, in short, the friendship of the Real. The dominance (ghalaba) of the existence (wujūd) of the Real removes the faculty of distinguishing between what causes pain and what gives pleasure. (Taʿarruf, 85)
Sahw, which follows sekr, is the return to the state of discernment, the ability to distinguish between what causes pain and what gives pleasure, but, since it is in accordance with the riḍā (contentment) of the Real, it means preferring what causes pain, not feeling pain for this, and even taking pleasure in what causes pain. As one of the great ones said: "If tribulation were to cut me into pieces, it would only increase my love for You, my love!" (Taʿarruf, 86)
Sahw is the transformation into a state of sensation and consciousness after the cessation of the state of absence (ghayba). Sekr, on the other hand, is to experience the state of absence under the influence of a powerful influx (wārid, spiritual effusion). In a sense, sekr is even more than the state of absence, because sometimes the sâhib (possessor) of sekr, when not in a complete and perfect station in the state of sekr, is in the state of bast (expansion). Sometimes, in the state of sekr, the state of remembering things departs from his qalb (heart). The influx (wārid) fully...