nor that, as when water and milk are combined, or water and wine, and similar cases. Rather, the intended and the beloved, and the intended and the disliked, unite and agree in the type of will and aversion. Thus, this one loves what that one loves, hates what that one hates, is pleased with what pleases, is displeased with what displeases, dislikes what is disliked, allies with whom one allies, and opposes whom one opposes. This annihilation, in all its forms, is deficient. The greatest of the saints, such as Abū Bakr and ʿUmar and the foremost among the early Muhājirūn and Anṣār, did not fall into this annihilation, let alone those above them among the prophets. This only occurred after the Companions. Likewise, anything of this kind that involves the absence of reason and the inability to discern what enters the heart from the states of faith. For the Companions (raḍiya Allāhu ʿanhum) were more complete, stronger, and more steadfast in the states of faith than to have their minds absent or to experience fainting, swooning, intoxication, annihilation, longing, or madness. The beginnings of these matters were among the Tābiʿīn from the worshippers of Basra, for among them were those who would faint upon hearing the Qurʾān, and among them were those who would die, like Abū Juḥayr the Blind