Since Abraham had realized the state of annihilation in God, and since it is possible that someone might imagine that he who has attained annihilation is purely and simply nothing, and “nothing” cannot be described by positive attributes, rejecting this notion, there is no escape in the station of annihilation in God from affirming the real existence of the servant who has been annihilated within Him, since here by “annihilation” is not meant that the existence of the servant becomes absolutely nothing. Rather, what is meant is that his human aspect is annihilated in his lordly aspect, since every servant possesses an aspect deriving from the divine Presence, which is referred to in His words, “Every man has his direction to which he turns” (cf. Qur’an). And annihilation is only attained through perfect attentiveness directed toward the Presence of God, the Absolute, for by means of this the servant’s godly aspect is strengthened until it gains ascendency over the creaturely aspect to the point subduing and annihilating it. And this attentiveness is only possible through the inherent love hidden within the servant. Its appearance can only come about through avoiding that which opposes it and is incompatible with it, i.e., through fearing God with respect to what opposes it. So, love is the mount, and Fear of God is the provision. And this annihilation necessitates that the servant becomes determined with Godly determinations and Lordly qualities, that he attains subsistence in God. Then these determinations will never disappear from him.
The annihilation of the possible being in the Necessary Being is through the disappearance of the effects of possibility, not the destruction of his reality, like the disappearance of luminosity in the light of the sun. In the presence of the sun, the lamp is caught between existence and nonexistence. When the contingent is joined to the Eternal, not a trace of it remains. When the Attributes of the Eternal have shone forth, then the mantle of temporality is burned. And the disappearance of the effects of possibility takes place in the subtle consciousness of the gnostic, in his awareness and perception, not in his body, spirit, and humanity, even though in accordance with the saying, “The earth has a share from the cup of the generous”, these also participate to some extent. So you are that intelligence, the rest is covering, lose yourself not, busy yourself not with vain striving.
And then, when the existence of the servant who has been annihilated in God is affirmed, it is correct for things to be attributed to him and for God to be his hearing, his sight, his tongue, his hand, and his foot. So He pervades his faculties and his organs with His He-ness according to the meaning which is appropriate to Him. And this, or God’s being the hearing and seeing of the servant and His pervading all of his other organs and faculties, is the result of the love pertaining to supererogatory works and the proximity attained through it on the journey undertaken by the lover, within which wayfaring takes priority over divine attraction and annihilation precedes subsistence, for God manifests Himself within the Name “the Inward” and becomes the organ of perception for the servant who is the locus of theophany. But as for the love pertaining to obligatory works and the proximity attained through it, or the result achieved through this love and proximity on the journey motivated by the Beloved, within which divine attraction takes priority over wayfaring and the primordial subsistence takes precedence over annihilation since God manifests Himself in His Name “the Outward” and the servant who is the locus of theophany becomes the organ through which God perceives; that is that God should hear through you, in that the perceiver is God, and you are His organ of perception, and see through you. But the love pertaining to supererogatory works, or its result, is that you hear and see through Him, in that God is the organ of your perception.
So you perceive through supererogatory works according to the measure of the preparedness of the locus, which is you yourself, since God has manifested Himself in you through the attributes of hearing, seeing, etc. — for His theophany, according to whatever attribute it may be, is always in keeping with the measure of the preparedness of the locus of theophany, not according to what He is in Himself, for that cannot be embraced by any locus nor grasped by any place of manifestation. And He perceives through obligatory works every object of perception, without one being specified over another, for the perceiver, in this case, is God, and the effect of His all-embracement penetrates to the organ. So understand.