One becomes absent from his dhikr (remembrance), from the existence of what is present, from love for his maḥbūb (beloved), and from witnessing his mashhūd (that which is witnessed). Although there are differences in meaning among these, the state of such a person is called sukr (spiritual intoxication), istilām (overwhelming), maḥw (obliteration), and jamʿ (union). The qalb (heart) becomes dominated by the witnessing of the one he loves and remembers, until he becomes absent and annihilated (fanāʾ) with it.
He unites and fuses with it, even to the point of thinking he himself is It... (Bughyat, 28)
(See also: fanāʾ–baqāʾ)
Iṣṭināʾ (exclusivity) is a rank specific to prophets and the ṣiddīqūn (the most truthful ones). (Lumaʿ, 447)
By iṣṭināʾ, the Sufis mean that Allah Most High adorns His servant by erasing all his shares (nasīb), removing all his pleasures, and transforming his nafs (lower self) by eliminating its attributes, thereby changing his nafsānī (egoic) qualities. This degree is specific to prophets, not to the awliyāʾ (friends of God). Some shaykhs, however, deem this attribute of iṣṭināʾ permissible for the awliyāʾ as well. (Hujwīrī, 473)
ʿIbāda (worship), ʿubūdiyya (servitude), and ʿubūda (deepest servitude) (ibādāt al-bāṭina; ʿubūdiyya li’l-khāṣṣa; ʿubūdiyya li-khāṣṣati’l-khāṣṣa)
For one who is not a ʿārif (gnostic), worship is merely a transaction: as if he acts in the dunyā (this world) and will receive his reward in the ākhira (hereafter).
For the ʿārif, however, worship is a discipline that turns his thoughts and the imaginative and delusive faculties of the nafs from deception toward the direction of the Real (al-Ḥaqq), drawing them to the path of Truth. This leads to the sirr (innermost heart) being sound in its inner aspect. When the Real wishes to manifest, there is no longer any inner conflict. The sirr becomes purified through ascending illuminations. Then, this becomes a fixed malaka (spiritual faculty). Whenever the sirr desires, it beholds the light of the Real without exerting effort, but rather with longing. Thus, he fully enters the sacred path. (Ishārāt, IV, 59)
ʿIbāda is the attribute of the people of mujāhada (spiritual struggle), ʿubūdiyya is the attribute of the people of mukābada (endurance and hardship), and ʿubūda is the attribute of the people of mushāhada (spiritual witnessing).
ʿUbūdiyya is to abandon choice (ikhtiyār) regarding manifest destinies. It is said: ʿUbūdiyya is to disavow power and strength, and to acknowledge the good given to you. It is also said: ʿUbūdiyya is to cling lovingly to what is commanded and to separate from all that is forbidden.
When Muhammad Ḥafīf was asked, "When does ʿubūdiyya become sound?" he replied: "When you cast aside everything but your Master, and when you patiently endure the calamity that comes from Him, together with Him!"
ʿUbūdiyya is to surrender wholly to Him and to endure wholly for Him. It is said that abandoning planning and witnessing divine decree are signs of ʿubūdiyya.
Dhū’n-Nūn al-Miṣrī said: "ʿUbūdiyya is that just as He is your Lord in every ḥāl (spiritual state), so you are His servant in every ḥāl."
Jarīrī said: "There are many servants of blessings, but few servants of the Bestower of blessings. ʿUbūdiyya is to witness rubūbiyya (divine lordship)." (Qushayrī, 99)
Knowledge and worship are two essences. Everything you see, read from authors, learn from teachers, hear from preachers, and everything researchers investigate, relates to these two. Even the sending down of books, the dispatch of messengers, and the creation of the heavens, the earth, and all within them are for knowledge and worship.
In essence, knowledge is loftier than worship. However, the servant needs worship along with knowledge; otherwise, his deeds are in vain. Knowledge is the tree, worship its fruit. The loftiness of the tree is essential, but benefit is realized through its fruit. Therefore, the servant must have a share of both.
Ibādāt al-bāṭina (inner, inward, or esoteric acts of worship) are the efforts of the qalb that must be known, such as tawakkul (reliance upon God), tafwīḍ (entrusting affairs to God), riḍā (contentment with God's decree), sabr (patient endurance), tawba (repentance), and ikhlas (sincerity). (Minhāj, 6)
ʿIbāda – ʿubūdiyya – ʿubūda
There are two conditions for worship: one is iktisāb (effort and striving), the other is ...