When, due to the predominance of vāridāt (spiritual influxes), one comes under the influence of ḥāl (spiritual state), one becomes the possessor of ḥāl (ṣāḥib al-ḥāl).
The occurrence of ḥāl as a vārid (spiritual influx) helps one to attain ghayba (absence from self) after ḥuḍūr (presence with God); by the predominance of nūr (divine light), it annihilates the ḥiss (senses), rendering them inoperative (by the predominance of light, the senses cease to function).
One who cannot find order and arrangement in their sulūk (spiritual journey) encounters confusion, disorder, haste, difficulty, and weariness. These states are exhausting. The people of mawhiba (divine gift) seek refuge in Allah from this.
When the sālik (traveler on the path) attains kamāl (spiritual perfection), he always attains divine lights. Such a one is the possessor of maqām (spiritual station) and murād (the one who is sought). (Kawānīn, 18)
The sālik ascends gradually, like the approach of the obedient and the distancing of the disobedient, while the majdhūb (one seized by spiritual attraction) draws near in a single leap. The sālik rises step by step to the maqām. The majdhūb is brought to that maqām at once. The sālik traverses the ṣirāṭ al-mustaqīm (the straight path). The majdhūb, however, appears unproductive among people. Yet, there are majdhūbs who enter the path of spiritual training. Thus, the sober majdhūb who approaches the ascent of the sālik is more virtuous than the sālik who is annihilated by the attribute of obliteration. The majdhūb-i sālik possesses both maḥw (obliteration) and ithbāt (affirmation). His maḥw has prevented him from ithbāt. The realized majdhūb has been stripped of his natural disposition by ḥaqīqa (inner reality). The majdhūb-i sālik has united ḥaqīqa and sharia (the sacred law). (Kawānīn, 79)
(See also: murīd-murād)