their discernment weakened, until they uttered things in that state which, upon regaining sobriety, they recognized as mistaken. Such things are related of Abū Yazīd, Abū al-Husayn al-Nūrī, Abū Bakr al-Shiblī and others like them. This was unlike Abū Sulaymān al-Dārānī, Ma‘rūf al-Karkhī and al-Fudayl ibn ‘Iyād—indeed, unlike al-Junayd and others whose reason and discernment remained with them throughout their spiritual states, so that they did not fall into such annihilation, intoxication or similar experiences.

Rather, those who attain perfection have hearts filled with nothing but love for Allah, seeking Him and worshipping Him. Yet their knowledge and discernment are sufficiently broad to perceive things as they truly are. Indeed, they perceive created beings as sustained by Allah’s command, governed by His will, responsive to Him and humbly obedient to Him. In them they find insight and a reminder. What they witness thus reinforces and nourishes the sincere devotion, unalloyed monotheism and worship of Allah alone, without partner, that reside in their hearts.

This is the “reality” to which the Quran calls, and which is upheld by those who have truly realized faith and those perfected in spiritual knowledge. Our Prophet, may Allah bless him and grant him peace, is their leader and the most perfect of them. Thus, when he was taken up to the heavens, witnessed the signs there, and received the revelation conveyed to him in various forms of intimate discourse, he was among his people the next morning with his state unchanged and no outward sign of that experience upon him. This contrasts with the signs of being overcome that would appear in Moses—may Allah bless them all and grant them peace.