As for their claim to have attained tajawhur, whereupon they say, “We no longer care what we do,” they should be asked: “What do you mean by this?” If they mean that the soul has become pure and undefiled, no longer drawn toward ruinous desires and whims, then, were this true, it would mean that the soul had become obedient, with no impulses toward disobedience. It would readily comply with what is commanded and have no inclination toward what is forbidden. At most, this would mean that it was protected from sin and did not seek to do evil. This would not exempt it from commands and prohibitions, just as the angels remain subject to them.

If such people say, “What we do does not contradict this,” they should be told: “If what you do belongs to the category of ruinous desires, then you have contradicted your claim that your souls no longer have any such desires. If it belongs to the category of righteous deeds, then there is no objection to deeds of that kind.” Thus, their words are plainly self-contradictory if, by the soul’s tajawhur, they mean its purity and freedom from human impurities. Moreover, such perfection is impossible for human beings so long as their souls remain in their bodies.

For this reason, the shaykhs rejected such claims, as related in the well-known reports from Shaykh Abū ʿAlī al-Rūdhbārī and others. The highest-ranking people are the prophets—peace be upon them—yet Allah commanded them to repent and seek forgiveness. Even the Seal of the Messengers received this command from Allah in some of the last Quranic revelation sent down to him, when He said:

“When Allah’s help comes, and the conquest,
and you see people entering Allah’s religion in multitudes,
then glorify your Lord with praise and seek His forgiveness. Indeed, He is ever Accepting of repentance.”