Al-Jawāb as-Sahīh li-man baddala dīn al-MasīhIbn Taimiya

it confronts nothing but the sun: there is nothing in it except the sun, that is, nothing appears within it other than the sun.

Moreover, the term “indwelling” (ḥulūl) is used in two ways. At times it denotes the actual entry of a being’s very essence; at other times it refers to the entry of its knowledge, love, and conceptual image, as was noted earlier. In the discourse of some people on prophethood, they even allege that Allah has indwelt righteous individuals other than the Messiah—but by this they do not mean that the Lord’s own essence settled in them. Rather, it is like saying, “So-and-so dwells in my heart, he abides in my innermost secret, in the very core of my heart,” and similar expressions. What has “entered” is only his mental image.

If that is so, it is clear that when a place is empty of anyone who knows and worships Allah, there is in it no remembrance of Allah; His worship and knowledge have not “taken up residence” there. But when the place is occupied by someone who knows Allah, worships Him, and remembers Him, His remembrance and faith manifest themselves there; faith in Allah, His worship, and His remembrance then indwell that place. Thus, concerning the House of Allah—glorified and exalted is He—it is said, “Allah is in it; He indwells it.”

In the same vein one says, “Allah is in the hearts of the gnostics; He indwells them,” meaning the indwelling of His knowledge, faith, and love, and the like—proofs of which have already been cited. So when the Lord is said to be “in” the hearts of His believing servants—namely, His light and His knowledge—this is expressed by saying that He indwells them, while they themselves are dwelling in the mosque; hence it is said, “Allah is in the mosque; He indwells it,” in this figurative sense.

Likewise people say, “Allah is in the heart of so-and-so; he has nothing with him but Allah.” The Prophet—may Allah bless him and grant him peace—said in the sound hadith:

“Do you not know that My servant So-and-so fell ill? Had you visited him you would have found Me with him.”

And what makes this even clearer is what a sleeper sees of certain persons—

لَمْ تُقَابِلْ إِلَّا الشَّمْسَ: مَا فِيهَا إِلَّا الشَّمْسُ، أَيْ لَمْ يَظْهَرْ فِيهَا غَيْرُ الشَّمْسِ. وَأَيْضًا فَلَفْظُ الْحُلُولِ يُرَادُ بِهِ حُلُولُ ذَاتِ الشَّيْءِ تَارَةً، وَحُلُولُ مَعْرِفَتِهِ وَمَحَبَّتِهِ وَمِثَالِهِ الْعِلْمِيِّ تَارَةً كَمَا تَقَدَّمَ ذِكْرُهُ، وَعِنْدَهُمْ فِي النُّبُوَّاتِ أَنَّ اللَّهَ حَلَّ فِي غَيْرِ الْمَسِيحِ مِنَ الصَّالِحِينَ، وَلَيْسَ الْمُرَادُ بِهِ أَنَّ ذَاتَ الرَّبِّ حَلَّتْ فِيهِ، بَلْ يُقَالُ فُلَانٌ سَاكِنٌ فِي قَلْبِي وَحَالٌّ فِي قَلْبِي وَهُوَ فِي سِرِّي، وَسُوَيْدَاءِ قَلْبِي، وَنَحْوُ ذَلِكَ، وَإِنَّمَا حَلَّ فِيهِ مِثَالُهُ الْعِلْمِيُّ، وَإِذَا كَانَ كَذَلِكَ فَمَعْلُومٌ أَنَّ الْمَكَانَ إِذَا خَلَا مِمَّنْ يَعْرِفُ اللَّهَ وَيَعْبُدُهُ لَمْ يَكُنْ هُنَاكَ ذِكْرُ اللَّهِ وَلَا حَلَّتْ فِيهِ عِبَادَتُهُ وَمَعْرِفَتُهُ، فَإِذَا صَارَ فِي الْمَكَانِ مَنْ يَعْرِفُ اللَّهَ وَيَعْبُدُهُ وَيَذْكُرُهُ ظَهَرَ فِيهِ ذِكْرُهُ وَالْإِيمَانُ بِهِ وَحَلَّ فِيهِ الْإِيمَانُ بِاللَّهِ وَعِبَادَتُهُ وَذِكْرُهُ، وَهُوَ بَيْتُ اللَّهِ عَزَّ وَجَلَّ فَيُقَالُ: إِنَّ اللَّهَ فِيهِ، وَهُوَ حَالٌّ فِيهِ. كَمَا يُقَالُ: إِنَّ اللَّهَ فِي قُلُوبِ الْعَارِفِينَ، وَحَالٌّ فِيهِم، وَالْمُرَادُ بِهِ حُلُولُ مَعْرِفَتِهِ وَالْإِيمَانِ بِهِ وَمَحَبَّتِهِ، وَنَحْوُ ذَلِكَ، وَقَدْ تَقَدَّمَ شَوَاهِدُ ذَلِكَ، فَإِذَا كَانَ الرَّبُّ فِي قُلُوبِ عِبَادِهِ الْمُؤْمِنِينَ، أَيْ نُورُهُ وَمَعْرِفَتُهُ، وَعُبِّرَ عَنْ هَذَا بِأَنَّهُ حَالٌّ فِيهِمْ وَهُمْ حَالُّونَ فِي الْمَسْجِدِ - قِيلَ: إِنَّ اللَّهَ فِي الْمَسْجِدِ، وَحَالٌّ فِيهِ، بِهَذَا الْمَعْنَى، كَمَا يُقَالُ: اللَّهُ فِي قَلْبِ فُلَانٍ وَفُلَانٍ، مَا عِنْدَهُ إِلَّا اللَّهُ، كَمَا قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْحَدِيثِ الصَّحِيحِ: «أَمَا عَلِمْتَ أَنَّ عَبْدِي فُلَانًا مَرِضَ فَلَوْ عُدْتَهُ لَوَجَدْتَنِي عِنْدَهُ» . وَمِمَّا يَزِيدُ ذَلِكَ إِيضَاحًا مَا يَرَاهُ النَّائِمُ مِنْ بَعْضِ الْأَشْخَاصِ فِي

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