Silence (sukūt) is of two kinds: silence with the outward (ẓāhir) and silence with the heart (qalb) and the inner self (gönül). The heart of one who practices tawakkul (reliance upon God) becomes silent, believing that provision has been decreed. When the heart of the ʿārif (knower, one possessing maʿrifa) is silent, it is in complete conformity with what Allah has decreed. The mutawakkil (one who relies upon God) trusts in the goodness of Allah's action; the ʿārif, however, is content with every kind of decree from Allah. (The Sufis recite the following poem to describe the state of the ʿārif: While His decrees are enacted upon him,
His dispositions unfold,
contentment is the thought within.
There are times when a sudden state of ḥayra (bewilderment) may lead to silence. Indeed, if kashf (unveiling) comes suddenly, then expressions fall silent; neither explanation nor speech remains. Witnesses are effaced, consciousness and sensation disappear. (Qushayri, 63)
Stillness (sukūn) and silence (sukūt) are for the sake of attaining truthfulness (ṣidq) in dhikr (remembrance of God). This is possible when the heart, not with words but with contemplation, says 'Allah, Allah,' and becomes so occupied with Him that no other thought remains. Then, by saying 'Lā ilāha illā Allah' (There is no deity but Allah), the tongue and the heart come into harmony. One should do this with every intention to perform dhikr. (Anwār, I, 36)