Explaining the meaning of the rabita among the Sufis, and explaining its contradiction with the Shari'ah of Allah, and the error of those who transfer the meaning of the rabita to the meaning of the rank of ihsan mentioned in

The Shaykh : Therefore, it is a grave error to transfer this high rank, which is specific to the relationship between the servant and his Lord—namely, to worship Allah as if one sees Him—to a human servant, under whatever interpretation or justification some people try to offer, whereby the servant monitors one of Allah's servants during his dhikr of 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, connects the servant who monitors him through his dhikr to Allah.
This is what is called "the rabita" in some of the famous paths: the aspirant links his heart to the heart of his shaykh, whom he does not see and knows nothing about at all—whether he is in dhikr or heedless. Then, this one who is in dhikr himself knows nothing about the state of his shaykh—likewise—whether he is in dhikr or heedless. Thus, the matter becomes, in addition to its contradiction with the Islamic Shari'ah, a fundamental contradiction, becoming a matter that is entirely illogical; for the one whom a person should monitor must be believed to know the one who is monitoring him, knowing his need, his supplication, his request, and so on from the prescribed purposes.
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 said—though the early ones, not the recent innovators: "The calling for aid of a created being to a created being is like the calling for aid of a prisoner to a prisoner." Who is it that will deliver him? So he calls for aid to him. Thus, this servant who is monitored 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 supreme station among the stations of Islam and faith, namely the rank of ihsan, whereby the servant faces and monitors his Lord, is diverted to this servant monitoring a shaykh of his. This is a regrettable deviation that has befallen some Muslims today. In this hadith, and in the hadith of Jibril, and 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 alone, and no one else, and that he monitors Him in this state as if this monitoring servant sees Allah with his own eyes; .