Among the characteristics of the possessor of the Maqām-i Maḥmūd (the Praised Station)—may blessings and peace be upon him, his family, and his Companions—are these. (Buġya, 75)
Ādāb of dhikr (etiquette of dhikr): First, the place of the Divine Essence's name in the qalb (the heart) is intended. The dhākir (the one who remembers), unlike the posture in prayer, sits cross-legged in a ḥāl (spiritual state), with the right foot under the left, leaning on the right side, facing the qibla, and in a state of ritual purity. With the tongue, one says 'astaghfirullāh' five, fifteen, or twenty-five times. The teeth are pressed together, the lips are closed, and the tongue is pressed to the palate, with the eyes closed. At this time, all senses are directed toward the qalb, and one breathes naturally, striving to penetrate there with a hayālī (imaginal) gaze. Then, one reflects on being sinful, having shortcomings, and lacking righteous deeds. In this state, one despairs of one's own deeds, relies upon Allah (tawakkul), and attaches all hope to His grace.
After this, one imagines oneself as if dying, contemplates the states of death, the difficulties in the grave, and that the last breath in the dunyā (this world) has been spent. At this point, one recites one Fātiḥa and three Ikhlāṣ (Sūrat al-Ikhlāṣ), gifting the resulting reward to the imam of the tariqa (Sufi path), the possessor of flowing spiritual grace and light, the walī (friend of God) and spiritual pole of the people, Khwāja Bahāʾ al-Dīn Naqshband Muḥammad ʿUwaysī al-Bukhārī, and seeks spiritual aid from him with the qalb. Then, one places the image of Mawlānā Khālid Baghdādī between the eyebrows, immerses the gaze into the characteristics of the shaykh from between the eyebrows, and hopes for spiritual aid from him with the qalb. This process of placement and visualization is called rābiṭa (spiritual connection). After this, one casts the imagined image into the qalb and lets it go. All senses are gathered in the qalb, and with the heart empty, one contemplates the meaning of the ism-i jalāl (the majestic name) and the word 'Allah'. He is the Essence, unique and incomparable, as understood from the ism-i aqdas (the most holy name). ...When the dhākir reaches a state of self-effacement and forgets the world, with only a faint awareness remaining and the senses lost, the dhikr is stopped, and the qalb is left in a state of attentive presence, prepared for the arrival of the wird (spiritual recitation) and the descent of spiritual grace. For sometimes, even if not immediately understood, many things may come to one in a short time. If one desires the continuation of these spiritual graces, one opens the eyes. After the afternoon prayer, a specific time is set aside, and without dhikr, one performs rābiṭa with the qalb in attentive presence. If the dhākir is so established in dhikr that, even when trying, nothing but Allah can enter the qalb, then the dhikr has reached the rūḥ (the spirit). The rūḥ is a subtle faculty beneath the left breast. Then it reaches the sirr (the innermost secret), which is on the left of the chest, above the qalb. Then it reaches the khafī (the hidden), which is on the right, above the rūḥ. Then it reaches the akhfā (the most hidden), which is in the center of the chest. (Buġya, 145)
Rābiṭa: It consists of the sālik (spiritual traveler) preserving the image of the shaykh in mind and qalb, or seeing one's own image as that of the shaykh. When rābiṭa dominates the sālik, he sees the image of the shaykh in everything. This is called fanāʾ fi'l-shaykh (annihilation in the shaykh). The path of rābiṭa is the shortest and most effective way for spiritual manifestations to occur. It is not possible to reach Allah with dhikr alone and without fanāʾ in the shaykh. However, for reaching Allah, rābiṭa performed in accordance with the etiquette of companionship is sufficient. (Jāmiʿ, 63)
Rābiʿa al-ʿAdawiyya: Rābiʿa al-ʿAdawiyya is a person of a special maqām (spiritual station) and enveloped in ikhlas (sincerity). At the same time, she is one who burns with the fire of love and longing, has become annihilated in union (fanāʾ in union), and is worthy of hurmah (reverence). She has been accepted by men as a second Maryam (Mary). She is the purest of the pure, for she is Rābiʿa al-ʿAdawiyya.