Allah, the Almighty, said:

{And when they had both submitted and he put him down upon his forehead…}⁶⁶³ [aṣ-Ṣâffât 37: 103]

This is a word that refers, in this chapter, to one who has reached the middle of the station and has crossed the boundary of tafarruq (dispersion).⁶⁶⁴ It is of three levels:

The first level is the submergence of knowledge into the inward state, and this is in regard to a person who has:

1. accomplished rectitude (uprightness)


2. ascertained the signals/indicants⁶⁶⁵


3. and thereby deserves the provenance⁶⁶⁶

The second level is the submergence of the signals into disclosure,⁶⁶⁷ and this is a person who:

1. speaks of their own finds⁶⁶⁸


2. walks along with their visions⁶⁶⁹


3. does not feel their crude form⁶⁷⁰

The third level is the submergence of the manifestations into the union,⁶⁷¹ and this is a person who:

1. was cloaked by the lights of (Divine) antecedence,


2. so he or she gazed with open eyes into pre-eternity,⁶⁷²


3. and thus got rid of the lower aspirations⁶⁷³

⁶⁶³ The station of al-gharaq (drowning/submersion) was started by this verse because both Ibrâheem and Ismâ‘eel must have been so completely absorbed into their commitment to God and devotion to Him that they lost sensation of their egos during that moment of ultimate submission and sacrifice.
⁶⁶⁴ Tafarruq(تَفَرُّق) (meaning diversion, dispersion, and distractibility) is when the soul is scattered and pulled in many directions. It is the opposite of jam‘ (جَمْع): union, unity, wholeness, togetherness with Allah.
⁶⁶⁵ His/her signals point with clarity to true aḥwâl (inner states), and they are consistent.
⁶⁶⁶ Being attributed to the Most High as His servant, the highest honor one may aspire to.
⁶⁶⁷ Disclosure of the many manifestations of the Divine attributes.
⁶⁶⁸ When he/she describes the states and stations, he/she does that based on experience, not only knowledge.
⁶⁶⁹ His/her beholding of the ultimate objective accompanies him/her on the path.
⁶⁷⁰ Because of their focus on their goal, they do not even feel the rudimentary form of their self.
⁶⁷¹ Absorption into the dhât (ipseity) of the Divine. The perfect shuhood is witnessing the multiplicity of His attributes in the Oneness of His essence/ipseity.
⁶⁷² He/she beholds that moment when Allah was, and everything else of the universe(السِّوَى) was not.
⁶⁷³ After mentally traveling to pre-eternity, one will only seek theFirst and Necessary Extant, not the contingent and originated creations.