They were not met with disapproval or condemnation. The scholars took the ecstatic utterances of the Sufis in good faith, interpreting their sayings and explaining them in noble meanings, finding a suitable way out for every statement a Sufi uttered in his ecstasy. The treatises of Al-Mirghani, and particularly the works of Sayyid Muhammad Uthman (Al-Khatm), do not directly and clearly address the issue of *wahdat al-wujud* (unity of existence). It is true that Al-Mahjub attempted to provide objective or legal interpretations of *wahdat al-wujud*, and one can sense in a part of his poems his belief in this idea. However, the discussion of this issue is limited to Al-Mahjub alone and does not extend beyond him. As for Muhammad Uthman Al-Mirghani, we do not find this issue occupying a significant space or place for him to the extent that it would be a fundamental idea for the Khatmiyya.

As for annihilation in the essence of God and in the love of the Messenger of God (peace be upon him), it has been explicitly stated in the works of Muhammad Uthman Al-Mirghani. He said in one of his works: "Know that there are three annihilations and three survivals. The first is annihilation with the Sheikh, which means to purify yourself until your desire is his desire. This is the removal of impurity, then survival with him. And through this, you ascend to annihilation in the Messenger, which is the second annihilation. From there, some of the people of attainment uttered ecstatic utterances, then survival with the Great Prophet, upon whom be the best of prayers and complete peace. Through this, you are strengthened for the radiance of the highest lights and the divine manifestations. Through this vision, you ascend to annihilation in the Most Merciful and reach the standing in the presence of the Bestower, sometimes you are in ecstasy and bewilderment, and sometimes you are in intoxication and speech." The word "annihilation" is repeated in more than one topic in the works of Sayyid Muhammad Uthman. We find him saying elsewhere: "O Allah, send your prayers, peace, and blessings upon him, and by the blessing of praying upon him, make him, O Allah, a hearing and a sight for me, and hands and feet." Likewise, the sayings describing the light of the Prophet (peace be upon him) are numerous in the books of the Khatmiyya. Remember that it is an effusion of light, and you seek help through it, and you make it a Qibla for the bewildered and a refuge for the weary, a direction to which Muslims resort to escape the hardships and distress of this world. The poetry of the Ahl al-Bayt Al-Mirghani overflows with these meanings. For example, Sayyid Ja'far Al-Sadiq, son of Sayyid Muhammad Uthman Al-Mirghani, has a complete collection of poetry in praise of the Prophet, peace be upon him.

The truth is that Sufi thought in its entirety hardly deviates from such meanings. The Sufis elevate the status of the Messenger (peace be upon him), exaggerate in praising him, mentioning his attributes, and invoking him to the point of annihilation in him, meaning his love alone and being heedless of others from creation. This is a general matter shared by all Sufi groups. As for the idea of light...