Excerpts from
KASHF-AL MAHJUB
    Khwaja Muzaffar hath said, “Annihilation means ‘not-being’,
    while subsistence refers to ‘being’: each term negates the
    other. Essences are not capable of annihilation. Attributes,
    however can be annihilated, and so can secondary causes.”
    According to Ali Hujwary Human attributes are something
    which are predicament of individual differences, while Essence
    is essentially a unity. Annihilation and subsistence have one
    meaning in science and the other in mysticism. Subsistence in
    its scientific and etymological acceptation is of three kinds:
Jehan-i-Seema
Jehan-i-Kashf
Accordingly, knowledge of annihilation lies in your knowing
that this world is perishable, and knowledge of subsistence
lies in your knowledge that the next world is everlasting.
Subsistence and annihilation has nothing to do with
personal likes or dislikes.
Discourse on Subsistence (baqa) and
(fana) Annihilation
Translated by Reynold
A. Nicholson
1. A subsistence that begins and ends in annihilation, e.g. this
world which had a beginning and will have an end, and is now
subsistent.
2. A subsistence that came intelligent being and will never be
annihilated, viz. Paradise and Hell and the next world and its
inhabitants.
3. Subsistence that always was and always will be, viz. the
subsistence of God and His eternal attributes.
Subsistence and Annihilation of a State (hal)
    The subsistence and annihilation of a state (hal)
    denotes, e.g. that when ignorance is annihilated
    knowledge is subsistent, and when sin is annihilated
    piety is subsistent, and that when a man acquires
    knowledge of his piety, his forgetfulness (ghaflat) is
    annihilated by remembrance of God (dhikr/zikr), i.e.;
    when anyone gains knowledge of God and becomes
    subsistent in knowledge of Him he is annihilated from
    forgetfulness; he becomes subsistent in remembrance
    of Him, and this involves discarding of blameworthy
    attributes and the substitution of praiseworthy
    attributes.

    However, let it be clear that this explanation is not used
    always for “knowledge” (ilm) or “state” (hal) by the
    elect Sufis. They apply the terms “annihilation” and
    “subsistence” to the degree of perfection attained by
    saints who have become free from the pains of self-
    mortification and have escaped from the prisons of
    “stations”, and the vicissitudes of "states", and whose
    search has ended in a discovery of  ‘The Truth’, and
    they have seen all things visible, and heard all things
    audible, and have discovered all secrets of the heart;
    and who, recognizing the imperfection of their own
    discovery, have turned away from all things and have
    purposely become annihilated in the object of desire,
    and in the very essence of desire have lost all desires of
    their own, for when a man becomes annihilated from
    his attributes he attains to perfect subsistence. He is
    neither near, nor far, neither stranger, nor intimate,
    neither sober nor intoxicated, neither separated nor
    united; he has no name or sign, or brand, or mark.
    Therefore, real annihilation from anything involves consciousness of its imperfection and
    absence f desire of it, not merely that a man should say, when he likes a thing, “I am
    subsistent therein”, or when he dislikes it, that he should say, “I am annihilated
    therefrom”; for these are characteristic of one who is still seeking. In annihilation there is
    no Love or hate, and in subsistence there is no consciousness of union or separation.
    Abu Ali Juzjani would say, “The saint in annihilated in his own
    state and subsistent in the contemplation of The Truth.” (p. 216)
    In contemplation it is impossible to regard aught but God.  He
    cannot be peace with anyone but with God, because a man has
    knowledge only of his own state, and when all his states are
    annihilated he cannot tell anything about himself. He cannot relate
    it to any other human being, because to tell of one’s hidden state
    to other is betrayal, revealing secrets of the Beloved, and no one
    Abu Sa’id Kharraz has said, “Annihilation is annihilation of consciousness of
    manhood (ubudiyyat), and subsistence is subsistence in the contemplation of
    Godhead (ilahiyyat)”. One should not be conscious of one’s personal
    individual actions as human beings, but rather contemplate on actions of God,
    only then one attains real manhood (bandagi). When man devotes all actions
    to God, he is inclined towards perfection leaving his personal choice to take
    God’s course
    Abu Yaqub Nahrajuri has said, “A man’s true servantship
    (ubudiyyat) lies in annihilation and subsistence”. Here annihilation
    requires denouncing self-interest, i.e. selfishness for the sake of
    collective benefit (falah). As Ibrahim b. Shayban has said, “The
    alchemy of annihilation turns on  ‘sincerity’ (Ikhlas) and unity
    (wahdiyyat) and true servantship; all else is error and heresy”.

    When one is overpowered by Omnipotence of God, and realizes
    His might, he is humbled by it, confesses his weakness and sees no
    alternative but to serve God by obtaining His gratification (rida).
As Ali Ibn Talib has said,
“I cognize him for contravention of
my personal plans.”
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Comments from Experts quoted in Kashf al Mahjub