Regarding mevt-i ma‘nevī (spiritual death), (Shaykh ʿAbd al-Qādir al-Jīlānī) said: If you die by separating from people, it is said, 'May Allah have mercy on you and keep you from your caprice (hawā).' If you die by separating from your caprice, it is said, 'May Allah have mercy on you and separate you from your will (irāda).' If you die by separating from your will, it is said, 'May Allah have mercy on you and revive you with a life after which there is no death.'
(Then, in order:) May He grant you a wealth after which there is no poverty; may He grant you a gift that cannot be prevented from reaching you; may He grant you a comfort after which there is no distress; may He bless you with a bounty after which there is no hardship; may He teach you a knowledge after which there is no ignorance; may He grant you a security after which there is no fear (hawf).
Thus, you attain felicity and are not afflicted by distress; you find honor and are not humiliated; you draw near and do not become distant; you are elevated and do not become abased; your worth increases and you gain value, you are not despised. You are purified and not stained.
Trust (amān) is realized in you, words are verified in you. Thus, you become kibrit-i ahmer (the red sulphur, or a precious mineral like red sulphur), you become a rare and precious person, not easily found.
You become a ferīd (unique, without equal) of unparalleled superiority, a wāḥid (singular, unique) with no kind, the mystery of mysteries and the secret of secrets (in a human being). In this state, you become the heir of all the prophets and the ṣiddīqs (the utterly truthful ones).
Wilāya (walāya, sainthood) finds its completion in you, substitutes (badals) are attributed to you; sorrows are removed thanks to you, rains fall thanks to you, crops grow thanks to you, calamities are repelled by you, all particular and general hardships are eliminated through you. (Futūḥ, 10-11)
mevtin/mevātin: Mevātin consists of the loci of the moments (waqts) of the incoming spiritual influences (wārid), in which you are present and which require you to understand what the Real (al-Ḥaqq) wants from you.
Mevātin consists of the loci of the moments of the wārid, that is, of that which comes into being from non-existence to existence through a new creation. This locus is ...the state of the wārid manifesting itself anew in which you are present. Understand, this is a very subtle and profound point. O seeker (ṭālib), ...what is required of you is that, after knowing your mevātin, ...in these mevātin (stations), you know what the Real wants from you... (this mevātin) is the station into which you enter and settle, ...without delay... you come there with a state that will prevent you from lingering there in the best way, ...without being distracted... without being occupied. Lingering in this way (being distracted)
leads you to destruction. Concerning the difficulty of what the Real (al-Ḥaqq) demands from you,