To witness the Real (ḥaqq) is fanāʾ (annihilation in God). There is no delight in it. In the state of fanāʾ, there is no address (from God), nor would this be appropriate. For the benefit of an address is reflection. (Asfār, 260)
mushāhada-i murāqibīn (the witnessing of the observers): The mushāhada (witnessing) of those who practice murāqaba (spiritual vigilance) is the first murāqaba of those who are in the maqām (spiritual station) of mushāhada. This is the maqām of murāqaba, while its ḥāl (spiritual state) is muḥāsaba (self-reckoning) for the one who is in this state. The attribute of the one in the maqām of mushāhada is murāqaba. The first thing seen by the one engaged in murāqaba, even if he is incapable, is his certain knowledge that he must not be separated from any of three meanings. (The first of these meanings) is that what Allah has made obligatory for him must be for Allah. The obligations (farḍ) are of two kinds: that which is commanded to be done, and that which is commanded to be abandoned. This is to avoid what is prohibited.
The second meaning is the recommended (mandūb, mustaḥabb). This is to hasten to do good before it passes, as a means of drawing near to Allah and competing in good deeds.
The third meaning is the mubāḥ (permissible) things that contain the well-being and salvation of one's body and qalb (the heart). The believer has no fourth moment. If he introduces a fourth moment, he has transgressed the limit set by Allah. (Kūt, I, 88)
mushrif-i ẓamāʾir (the overseer of hearts): The mushrif-i ẓamāʾir is the one to whom Allah has made known the hearts of people. The Bāṭin (Hidden) Name of Allah is manifested, and that person becomes master over the inner (hidden) aspects... (Kāshānī, 85; Jāmiʿ, 98) ... Shaykh Abū Saʿīd Abū'l-Khayr is one of these. (Kāshānī, 85)