Tavr is that which does not remain the same in two moments. The human being is a sum of tavr (states). The human is in a new creation at every instant. When one tavr gives him life, it is followed by another tavr related to a new creation. Indeed, the human was created from nonexistence and, in meaning and by decree, has been nisbat (ascribed) to nonexistence. Your ḥaqīqa (inner reality) is, in essence, nothing but knowing through the ḥaqīqa of Allah's knowledge. (Rihle, 336; Nafaḥāt, 68)
Tayfūriyyūn (طيفوريون) are those who ascribe themselves to Abū Yazīd Tayfūr Isā al-Bistāmī. Bistāmī is among the leaders and great figures of the Sufis. His path in Sufism is galaba (overpowering spiritual ecstasy) and sekr (spiritual intoxication). The overpowering of the Exalted Truth (God) and the intoxication of His love are not of the kind of things acquired by human will and effort. To invite to anything that lies outside the domain of kasb (acquisition, action) is bāṭil (invalid, false). In this regard, taqlid (imitation) is also impossible. Surely, sekr is not a quality of the sāḥī (sober) person. A human does not have the power to attract sekr to himself. The sekrān (one in a state of sekr) is someone who is himself overcome. He cannot pay attention to people such that he could display qualities of the type that are artificial (takalluf). (Hujwīrī, 219)
The Bistāmīs regard sekr as superior to ṣaḥw (sobriety). For this reason, in one of his ecstatic utterances (shaṭaḥāt), Abū Yazīd Bistāmī said: "My banner is higher than the banner of Muhammad." (In this statement,) by his own banner he meant the banner of walāya (friendship with God), and by the banner of Muhammad, the banner of nubuwwa (prophethood); he preferred the banner of walāya, which is oriented toward sekr, over the banner of nubuwwa, which is oriented toward ṣaḥw. The view of some Sufis that walāya is superior to nubuwwa is of this kind. The reason for this is that they see walāya as directed toward the Truth (God), and nubuwwa as directed toward the people. There is no doubt that something directed toward the Truth is superior to something directed toward the people... (Maktūbāt, I, 101)
(See also Naqshbandiyya.)