As for (the third), his witnessing has become complete: he acts only for Allah and through Allah. He does only what Allah has commanded, doing it for Allah’s sake, and witnesses that Allah is the One who has, in reality, brought it about. He has no desire or resolve to act for his own sake or for anyone other than Allah, nor does he act through his own power or through anything other than Allah Most High. The (three) share the same path in that each does only what constitutes obedience, but they differ in the completeness of their knowledge and witnessing, and in the purity of their intention and will. And Allah knows best.

If it is said:

Everything the shaykh says revolves around following the command whenever it can be discerned, inwardly or outwardly. Where there is no command, either inwardly or outwardly, the person submits to what the Lord brings about, exercising no choice of his own in either case. Rather, if he knows the command, he follows it; if he does not, he follows the divine decree. Thus, he conforms to the Lord’s command if he knows it; otherwise, he conforms to what He creates, for to Him—glory be to Him—belong creation and command.

This entails that some events are subject to neither command nor prohibition, so that Allah has no ruling concerning them, neither recommending nor discouraging them. Both he and Shaykh Hammād al-Dabbās have explicitly stated this, and that the spiritual wayfarer reaches matters concerning which there is no ruling in the revealed Law commanding or forbidding anything; rather, the servant abides by the divine decree. This is the point at which, according to them, the wayfarer is in accord with the pure “reality of divine decree,” since there is no reality of the revealed Law here.