Allah, the Almighty, said:
{Surely in that there is indeed a reminding to him who has a heart, or is eager on hearing, and is a constantly present witness (to the truth).} [Qâf 50:37] ⁶⁹⁷

Witnessing is the complete dropping of the veil. It is above al-mukâshafah (disclosure) because al-mukâshafah attends to the attributes, so it has some remains of the images,⁶⁹⁸ while al-mushâhadah attends to the (Divine) ipseity (dhât).⁶⁹⁹ It is of three levels:

The first level is the witnessing of ma‘rifah (recognition), ⁷⁰⁰ which transcends the boundaries of knowledge⁷⁰¹ in the tablets of the light of actualization, ⁷⁰² making their mount kneel down in the front courtyard of (the citadel of) jam‘ (togetherness).

The second level is the eye witnessing, which cuts off the ropes of signposts,⁷⁰³ wears the attributes of holiness,⁷⁰⁴ and silences the tongues of symbolism. ⁷⁰⁵

The third level is the witnessing of jam‘, which pulls towards the locus of jam‘, possessing certainty of the advent⁷⁰⁶ and sailing the ocean of full actualization. ⁷⁰⁷

⁶⁹⁷ Translation by Dr. Muhammad Maḥmūd Ghâli.
⁶⁹⁸ Since the names and attributes manifest in temporal existences and phenomena, which are the images that veil the reality.
⁶⁹⁹ Imam Ibn al-Qayyim points out in Madârij that observing the dhât which is described by all attributes of perfection and majesty is the way of the prophets and messengers who did not attempt to strip the dhât from the attributes or behold the attributes in isolation from the dhât, which is ontologically impossible. However, observing some of the attributes and not all is inferior to observing the dhât in which subsist all the attributes. Finally, observing the variant manifestations of the attributes, like the manifestations of His power or mercy in the temporal existence, should not distract the seeker from observing Him (exalted is He) and His oneness.
⁷⁰⁰ The beneficial knowledge of the heart, not merely technical knowledge of the intellect.
⁷⁰¹ The seeds of knowledge await the water of recognition to yield the fruits of devotion and full actualization. Spiritual experiences complement knowledge rather than substitute for it.
⁷⁰² Actualization of realization and devotion.
⁷⁰³ The indicants to Allah are likened to ropes that pull the servant towards Him; when he or she reaches Him, the ropes are of no use.
⁷⁰⁴ The virtuous attributes that Allah will bestow on him or her. While these are not the attributes of the Divine Himself, it is recommended to pursue the human manifestations of His attributes where this is befitting, such as gentleness, mercy, and generosity. His attributes of majesty are His alone. Conversely, there are virtuous attributes for humans that are unbefitting of God, such as humility, brokenness, and poverty.
⁷⁰⁵ There is no more pointing after actualization.
⁷⁰⁶ Having complete confidence in the road and the destination.
⁷⁰⁷ Being without the self—all for God, with God, by God—where God becomes one’s hearing with which one hears, one’s sight with which one sees, one’s hand with which one strikes, and one’s leg with which one walks.