He knows the form of the errors that arise and the manner in which the divine secret operates in the world.
One of the unveilings (kashf) is that the realm of depiction, sensation, and imagination (ḥayāl) is shown to him. Thus, everything in existence is disclosed to him.
Another kashf is that the degrees and realms of polehood (quṭbiyya) and everything he saw before are shown to him. Since he is from the realm of language, the realm of allusion, summary, and gift is given to him in that ḥāl (spiritual state).
Another kashf is that the realm of might is shown to him. Thus, through the Prophet (peace and blessings be upon him), he knows all sound paths and the most correct forms of the true sharia (the sacred law) revealed by Allah, distinguishes the word of Allah from the word of the servant—even if Allah relates it through a story—and confirms, through kashf, the hadiths said to be weak. He also knows all the maqām (spiritual stations) and degrees in the divine presence and greets them all with respect and reverence.
Another kashf is that the subtleties of secrets are shown to him.
Another kashf is that the realm of bewilderment (ḥayra), deficiency, incapacity, and the treasures of deeds that are only from the highest paradises are shown to him.
Another kashf is that, standing on a narrow path, all the paradises and the degrees of those in them, hell, the levels (descending ranks) of hell, and the degrees of those in hell are shown to him. There, by both kashf and certainty (yaqīn), he knows the deeds that lead to paradise and hell. (Anwār, TI, 108)
Another kashf is that the spirits of the people of divine love (maḥabbatullāh) are shown to him. He sees them in a state where the dominion of fear has overcome them, bewildered and intoxicated.
Another kashf is that a light in which no one but himself is seen is shown to him. In that light, he is seized by ecstasy and fervor, swaying like a lamp, and finds in his nafs (the lower self) a delight whose value he cannot estimate.
Another kashf is that forms resembling human forms, the veils that descend and rise, the unveiling of secrets (kashf al-asrār) for the murīd (aspirant, disciple), and white coverings are shown to him. Their glorifications inspire awe in minds. Yet, when he sees their forms, he does not lose his mind.
Another kashf is that the divine secrets are shown to him. Thus, he knows the outcome of his affair and his degree in the presence of the Names.
Another kashf is that he knows all the disputed points in the states of the scholars who perform ijtihād (independent legal reasoning) from the Book and Sunnah. He distances himself from the assembly of the sincere poor and leaves seclusion (khalwa). Whoever leaves khalwa seeing himself as better than his peers is, by consensus of the people of the tariqa (Sufi path), accursed (such a person deserves hatred). For that is the time of confusion when Adam was expelled from the presence of Allah.
Another kashf is that Allah grants him the ability to walk in the air and on water, and, by Allah's permission, to exercise spiritual power in the cosmos, and the earth is folded up for him (long distances are shortened). In that maqām, a robe he never imagined is placed upon him. This is the fruit of khalwa. Praise be to Allah, Lord of the worlds. (Anwār, II, 109)
The expressions of Shaykh Muḥyiddīn Ibn ʿArabī are also inclined toward the doctrine of obligation (i.e., accepting necessary existents other than Allah or the view that Allah is compelled to emanate the world from Himself). In the sense of power, he agrees with the philosophers. In this respect: He does not deem it possible for the Absolutely Powerful to abandon an act; rather, he believes in the necessity of His action. It is remarkable that the Shaykh is considered among the accepted figures in the view of kashf, yet he also has many sciences contrary to the views of the people of ḥaqīqa (inner reality). Many erroneous and incorrect views have appeared from him. However, perhaps he is excused for his error in kashf. Just as in the error of ijtihād, blame is lifted from him for error in kashf.
This is the belief specific to the poor one (the author) regarding the Shaykh: I believe he is among the accepted, but I see his contrary sciences as erroneous and harmful. (Maktūbāt, I, 265)
The term kashf used by the awliyāʾ (friends of God) has three steps: First, the forms of the prophets are unveiled to them. Second, the spirits of the prophets are unveiled. Third, the spirituality of the Prophet (peace and blessings be upon him) is unveiled, and he places the light of tawhid (the oneness of God) in their qalb (the heart). (Rihla, 338; Nafahāt, 88)
(See also: ilhām; ʿilm al-yaqīn, ʿayn al-yaqīn, ḥaqq al-yaqīn; muḥāḍara, mukāshafa, mushāhada; yaqīn)
kashf al-asrār li'l-murīdīn (unveiling the secrets for the murīdīn): First, it is to train and educate the murīdīn (aspirants, disciples), to purify their nafs and correct their character through discipline. 554 kashf-i ḥayālī
For ḥikma (wisdom) is like a bride. It seeks a secluded place for itself. Again, ḥikma is among the treasures of the hereafter. If the ḥakīm (wise one) does not do what is necessary in the training of his students before unveiling the secrets of ḥikma to them, he becomes like a master of ceremonies who, without observing etiquette and order, allows a group ignorant of the way to seek permission to enter the presence of the king. If the master of ceremonies allows this, he himself deserves punishment. If the ḥakīm does what is necessary for the training of his students, but they do not accept and fulfill it, the ḥakīm is absolved of blame. In this case, the students are at fault. (Ikhwān, II, 13)