18, writes, ‘In Your Being, make me free of my own...

18, writes, ‘In Your Being, make me free of my own existence, So that I become free of my own existence as well as non-existence, For annihilation is the method and poverty the ideology, Neither manifestation, nor certainty, nor recognition nor religion (is right), He went away from everything, and only God remained, That is, ‘When poverty reaches to perfection, it is Allah.’ Sadruddin Shirazi says, “Till the he-ness (ego) of the servant remains, he will continue to remain in the veil of his existence and being.

Perfect unison is not possible for him to reach…But when he annihilates his being and destroys the mountain of his I-ness, only then will he realise the Truth with Truth. For his being immersed in Him, he becomes concealed and unknown from everything including himself, his immersion and his observation. For if he looks at his observation and gives preference to his cognition,…his observation will conceal him from the Observed one and his cognition will veil him from the Recognised one.

Thus, he will not be able to achieve the desired unison.”[^4] Jaami is of the view that annihilation ( fana) implies that nothing is understood except him, through domination of the apparent being of Truth over the concealed. And annihilation of annihilation (fana-e-fana) is that even this understanding ceases to exist. It should be known that fana-e-fana is within fana .

For, if the annihilator understands his own annihilation, then he will no longer be in a state of annihilation because the attribute of annihilation and its described one is other than God, the Glorious. Thus, its comprehension will be contradictory to annihilation.” [^5] To sum up, the Sufis are of the view that there is no existence except that of God and He is the Absolute Existence. The existence of the creatures is a display of non-existence.

It is only imagination and in reality, being is only the Truth. Apparently, the creatures possess existence but in the concealed form, ‘there is none in the house except the owner of the house’ ( laisa fi al-dar ghairuhu dayyar ). These limitations and determinations are sheer imaginary and whimsical that have been imposed on the Absolute Being and conceal the mystic from the Truth. When the mystic does away with these illusory and imaginary determinations and limitations, Truth becomes manifest.

Therefore, the unawareness of the mystic from the Truth, is due to the veil of I-ness, determinations and limitations.