HUDHUR - حضور
A being or becoming present. Presence. A call. A visit.
The literal meaning of hudhur is being or coming into a state of repose, quiet, ease, freedom from anxiety or suffering through being in the presence of the sovereign and any high dignitary.
As an Islamic term: The consciousness of knowing that Allah is all-present and all-seeing and not forgetting that Allah knows and sees everything and each of us, every state of ours, even intentions, feelings and thoughts with His all-encompassing attributes. Through the consciousness of îman and being in the state of hudhur, a person’s feeling peace and happiness in his heart. Hudhur is the opposite of ghaflah.
In order to not fall into ghaflah, it is necessary to read continuously and repeatedly the works teaching ma’rifatullah. Because the remedy of forgetting is repetition. One of the many hikmahs of the repetition of âyahs of the Qur’an is this.
By attaining a sort of hudhur through the strength of tahqiqî îmân and the flashes proceeding from tafakkur of îmân on artful beings which gives the result of the ma’rifat of As-Sâni’, by thinking that Al-Khâliq, Who is Rahîm, is all-present and all-seeing, not seeking the attention of anyone other than He and thinking that looking to others in His hudhur and seeking help from them are contrary to the adab of that hudhur, he is saved from such riyâ and gains ikhlas.
The Twenty-First Flash/Your 4th Rule
That is, all khayr is in His hand, all good deeds are in His book, all beneficence is in His treasury. Since this is so, those desiring khayr must seek it from Him, those wishing for goodness must beseech Him. In order to demonstrate the haqiqah of this phrase conclusively, we shall point to the signs and flashes of one of the infinite comprehensive evidences of Ilahî ‘ilm, as follows:
As-Sâni’ Who disposes and creates with action, which are to be seen in the universe, has an all-encompassing ‘ilm. And such ‘ilm is a particularly necessary quality of His essence. Its separation from Him is impossible. In the same way, that it is not possible for the sun itself to exist but for its light not to exist, it is also not possible, though thousands of times more so, for the ‘ilm of the One Who creates these well-ordered beings to be separated from Him.
Like this all-comprehending ‘ilm is necessary to that One, so is it also necessary to all things from the point of view of their being connected to Him. That is to say, it is not possible for anything to be hidden from Him. Just as it is not possible to not see the sun for the objects on the face of the earth to face the sun without the veil, so is it thousand times less possible, it is impossible, for things to be hidden in the face of Al-‘Alîm Zuljalâl's nûr of ‘ilm. Because there is hudhur. That is, everything is within the circle of His sight, is facing Him, is within the circle of His shuhûd; He penetrates all things.
If possessors of nûr, like the lifeless sun, impotent man, and unconscious X-rays, their nûr can see and penetrate everything that faces them, although they are not eternal but newly created, not essential and defective, surely nothing at all can remain hidden from or beyond the nûr of the pre-eternal ‘ilm, which is wâjib, all-encompassing and essential.
The Twentieth Letter-Second Station/The Ninth Phrase
“Tawhîd al-âmî and dhâhirî involves attributing things only to Taâ’lâ. This is a simple and easy rejection of attributing anything to that which is not Allah. However, Tawhîd of ahl al-haqiqah involves attributing whatever they see and experience to Allah Jalla jalâluhu. They see His stamp and notice His seal on everything. Such acknowledgement gives hudhur and prevents ghaflah.” Al-Mathnawi al-Nuri (294)
“the salâh is an elevated link, a lofty relationship between the ‘abd and the Pre-Eternal Sultân, and an honourable act of service. It is characteristic of this relationship that it captivates the rûh. The 'pillars' of the salâh comprise numerous mysteries which have been expounded in works like al-Futûhât al-Makkiyyah. One of these is that the conscience loves them. They are a summons of the Pre-Eternal Sâni’ to the pavilion of His hudhur five times a day and night to commune with Him, as a sort of Mi’raj. This is such that everyone's heart should yearn for it. The salâh perpetuates in the heart the idea of As-Sâni’s sublimity and makes the mind conscious of it so as to induce obedience to the Ilahî laws of justice and compliance with Rabbânî order of things. Man is in need of this because he is human and because he is by nature civilized. So alas for those who give up the salâh! What a loss the lazy suffer! And O, the ignorance of those who do not know their value! And those who do not deem them worthwhile, they should go elsewhere, the targets of general disgust!” Signs of Miraculousness ( 51 )
“I consider that to dwell on the comprehensive, elevated meanings of the Fâtiha and tashahhud, not intentionally but indirectly, and not in detail, which induces a sort of ghaflah of the hudhur, but concisely and briefly, dispels ghaflah and imparts a brilliance to the ‘ubûdiyyah and munâjât. This shows up completely the high value of the salâh, the Fatiha, and the tashahhud. What is meant by "not dwelling intentionally" at the end of the second part, is that sometimes to ponder over the meanings themselves in detail causes one to forget the salâh, lessening the sense of the hudhur. But I feel that to dwell on them indirectly and concisely yields great benefits.” The Rays ( 590 )