Clarification that the rank of ihsan in Islam has been misunderstood by some people, as is done by some of the Sufi paths in what is called "al-rabita"; that is

The Shaykh : Therefore, it is a grave error to transfer this high, exclusive rank between the servant and his Lord to a human being, under any interpretation or justification that some people try to use to justify that the servant should monitor a servant of Allah while he is remembering his Lord. They claim that this servant whom the servant himself should monitor is one of those who have reached Allah, and that he in turn conveys this servant who is monitoring him in his remembrance. This is what is called "al-rabita" in some of the well-known paths: the aspirant linking his heart to the heart of his shaykh, whom he does not see and knows nothing about—whether he is in remembrance or heedless. Then, this one who is in remembrance himself knows nothing about the state of his shaykh—also—whether he is in remembrance or heedless. Thus, the matter becomes, in addition to its contradiction with the Islamic Shari'ah, a fundamental contradiction, and becomes entirely illogical; because the one whom a person should monitor is believed to be one who knows—this one whom he is monitoring—knows his need, his supplication, his request, and the like of the prescribed points. How can it be reasonable for the incapable to monitor the incapable, the ignorant to monitor the ignorant, and the heedless to monitor the heedless?
This is nothing but what some of the Sufis themselves, but the early ones and not the modern ones, said: seeking aid from a created being from a created being is like a prisoner seeking aid from a prisoner. Who is it that will free him? So he seeks aid from him. This monitored servant is like this monitor; both are in need of turning to Allah (Blessed and Exalted is He) and monitoring Him with true monitoring. It is regrettable that this high station among the stations of Islam and faith—namely, the rank of ihsan, where the servant faces and monitors his Lord—is diverted to this servant monitoring a shaykh of his. This is one of the regrettable deviations that have affected some Muslims today!
In this hadith, in the hadith of Jibril, and in similar hadiths, there is a refutation of this innovated monitoring and an establishment of the Shari'ah monitoring; which is that the servant monitors his Lord only, and no one else, and that he monitors Him in this state as if this monitoring servant sees Allah with his eye, . This is one of the admonitions of the Prophet (peace and blessings be upon him) to his companion Mu'adh ibn Jabal.