These are the unknown maqāms (spiritual stations) of the abriyāʾ (the pure ones). The divine command does not become manifest to them. They know that Allah has bestowed ināya (divine favor) upon them through that command. Due to a subtle ḥikma (wisdom), their ḥāl (spiritual state) conceals their maqām. They do not appear in places of contention. In this maqām, when the ulūhiyya (divinity) of their Master, Allah Most High, is contested, this group is earnest concerning their Master, and this earnestness prevents them from disclosing this maqām which their Master has concealed. In order not to be called among the ahl Allāh (ehlullah, friends of God), when among the people (al-nās), they behave as the people do, and appear indifferent by not performing outward acts of worship in accordance with the customary sharia (sharʿī custom). For, from some of the awliyāʾ (friends of God), no extraordinary acts or any deed that would distinguish them from the people, such as intervening in matters contrary to commands and prohibitions, are manifested. If such an intervention were to occur, they would have performed an act distinguishing themselves from the people. This would then be a proof indicating their separation from the people (the Malāmati does nothing to distinguish himself from the people). This is the ḥāl of ghayra (protective jealousy) ʿalā al-Ḥaqq (for the sake of the Real).
ḥālat-i barzakhiyya (the intermediate state)
As for the ḥāl of ghayra min al-Ḥaqq (protective jealousy from the Real), it is Allah's safeguarding of His awliyāʾ (friends) by concealing them from His other servants. He desires that they remain hidden. According to the ruling of the maqām, He grants them success in maʿrifa (gnosis). They are characterized by the attributes of their Master and remain behind the veil of customary habits. They are servants in need of Allah, like puppets in His hand. To Him, they are as He is to them. They witness nothing but Him, and He gazes upon none but them. Whoever wishes to know them must tread the path of ghayra ʿalā al-Ḥaqq. He arranges their sulūk (spiritual journey). As for the words of some regarding the mention of the ḥāl of ghayra ʿalā al-Ḥaqq on the tongue of the heedless, not every tongue that mentions is heedless. Rather, even if the intention in the nafs (lower self) of the possessor of this tongue is not related to that dhikr (remembrance), there are righteous benefits that the one who remembers will attain. (Futūḥāt, II, 490)