This is its state. In this ḥāl (spiritual state), it is possible for the awareness state in the Sufi to be present.
Sometimes, the state of sakr (intoxication) is stronger than the state of ghayba (spiritual absence). Although rare, when the sakr-holder's sakr is strong, it can be more powerful than that of the ghayba-holder. Likewise, the ghayba-holder, in salāmat min al-dunyā (freedom from worldly attachments) in their ghayba, can be more perfect than the sakr-holder.
The state of the ghayba-holder, in comparison to the mutasākir (one who appears intoxicated but is not truly so), is as follows. Due to the states that dominate the qalb (the heart) as a result of the requirements of raghba (desire) and rahba (awe), farz (obligation) and andisha (concern), and khawf (fear) and rajāʾ (hope), ghayba is relevant to those who possess ʿibāda (worship), while sakr pertains only to those who possess wajd (ecstatic experience). When the veil is lifted for the servant through the attribute of jamāl (divine beauty), sakr arises, the ruh (the spirit) feels longing, the qalb falls in love, and fulfills the true meaning of love. (Nebhāni, I, 385)
According to some Sufis, sakr occurs at the bidaya (beginning), while sahw (sobriety) occurs at the end. For the one who experiences sakr in joy and happiness, the inspirations of shahwa (carnal desire) and doubts cannot find a way. (Kavānīn, 97)