They turn away and turn their backs. The prophets—may blessings and peace be upon them—are superior to all created beings. The highest ranks are reserved for them. Walāya (friendship with God) is a part of nubuwwa (prophethood) and is included within nubuwwa. Nubuwwa encompasses walāya in every respect.
There is no doubt whatsoever regarding the superiority of nubuwwa over walāya. In this regard, there is no difference between the walāya of a prophet and the walāya of someone else. In this ḥāl (spiritual state), the state of ṣaḥw (sobriety) is more preferable than the state of sukr (spiritual intoxication). Sukr is included within the content of ṣaḥw. Similarly, walāya is also included within nubuwwa. The state of ṣaḥw is distinct from the state of sukr that pertains to the common people. Therefore, what is discussed here is outside the scope of that sukr, and the sukr-ṣaḥw distinction
for this reason, there is no point in dwelling on it. Ṣaḥw, which encompasses sukr, is certainly superior to sukr.
Thus, all the sharia-based sciences whose source is nubuwwa have arisen from the perfection of ṣaḥw. Therefore, anything that contradicts the sharia comes from the state of sukr. The one who possesses sukr is excused and is not worthy of being imitated (should not be followed). What truly deserves to be firmly adhered to are not the sciences of the state of sukr, but the sciences of the maqāms (spiritual stations) of ṣaḥw. (Maktūbāt, I, 101)
Fanāʾ ʿan mā siwā (annihilation from all that is other than Allah) is the fanāʾ indicated by most Sufis. Its ḥaqīqa (inner reality) is to become annihilated from witnessing and sensing anything other than Allah. This means that a person is in a state of absence (ghayba) from what he witnesses, and this absence is both from what he witnesses and from himself. For he, with his worship, is absent from the One he worships; with his dhikr (remembrance), is absent from the One he remembers (Allah); with his existence, is absent from his own being.