The essence of it is something very subtle, and difficult to decipher.

 The road to
take it is narrow, and about that path, a traveler (salik) must wade through a
'flaming fire' in the middle of a deep desert.  A foreigner (gharib) has followed
this path, and says that what he has experienced is forty Maqam, namely:
 1. Courtesy \['adab\],
 2. Fear \[rahab\],
 3. Hard work \[nashab\],
 4. Self-prosecution \[thalab\],
 5. Amazement \['ajab\],
 6. Elimination \['athab\],
 7. Worship \[tharab\],
 8. Craving \[syarah\],
 9. Purification \[of the body\],
 10. Straightness \[shidq\],
 11. Friendship \[rifq\],
 12. Equation \[litq\],
 13. Departure \[taswih\],
 14. Consolation \[tarwih\],
 15. Sharpness \[tamyiz\],
 16. Witness \[shuhud\],
 17. Existence \[of existence\],
 18. Calculation \['add\],
 19. Efforts \[kadda\],
 20. Restoration \[radda\],
 21. Expansion \[imtidad\],
 22. Processing \[i'dad\],
 23. Solitude \[infirad\],
 24. Control \[inqiyad\],
 25. Will \[myrtle\],
 26. Presence \[hudur\],
 27. Training \[riyadhah\],
 28. Prudence \[hiyathah\],
 29. Regret \[iftiqad\],
 30. Endurance \[style\],
 31. Supervision \[tadabbur\],
 32. Surprise \[tahayyur\],
 33. Contemplation \[tafaqqur\],
 34. Patience \[tashabbur\],
 35. Interpretation \[ta'abbur\],
 36. Rejection \[rafdh\],
 37. Correction \[naqd\],
 38. Observation \[ri'father\],
 39. Guidance \[guidance\],
 40. Path-beginning \[heresy\].
 This last station is the station of those whose hearts are calm and pure (shufi).

Each maqam  has its own spiritual state(s) as its reward, some of which may be
obtained and some may not.

As for the Gharib  who has traversed the desert (nature) and crossed it, has
covered it and understood it in its entirety.  He does not acquire anything common
or ordinary, neither on mountains nor on land.

" When Musa (as)  fulfilled his duty", he left his ummah because nature would
embrace him as 'his'.  However, he is still satisfied with false illumination
without a direct inner view (bashirah), so there is a difference between him and
the Insan Kamil \[Muhammad SAW\].  Therefore he (Musa) said: "Who knows I can bring
some light for you."  \[Q.  20:10\]
If the Principal Advisor is satisfied with pseudo-illumination, how can one who
walks the path (tariqah) not suffice himself with pseudo-traces.

From the Burning Bush, at Mount Sinai, what was heard to say by the Bush
 not from the bush or its thickets, but (the word of) Allah.

And the role of 'I' is like that 'Bush'. So essence is 'substance' and beings are
'creatures'.  So throw away your creaturely nature, so that you are in accordance
with Him, with Him -- you too are in the realm of reality.

The true 'I' is the subject, and the unraveled object is the subject in essence.
 The problem is how does it break down?

Allah said to Musa (as): "You guide (your Ummah) to the Evidence (al-Hujjah)," but
not to the Object of the Evidence.  As for Me, I am the 'Evidence' of every
evidence.

God made me go beyond what is essence by agreement, covenant, and fellowship.  My
secret is direct witness (shahadah) without the personal (participation) of my
creatures.  That's my secret, and this is the truth.

 12. God speaks my knowledge through the 'I' of my heart.  He drew me close to Him
after being away from Him.  He made me His Friend (Waly), He chose me…