and one’s actions, in the same way, become joined to His commands and prohibitions: the servant carries out every act of obedience simply because he has been commanded to do so and because he loves what is commanded, and he abandons every forbidden thing because he has been prohibited from it and because he detests it. That is what it means for deeds to be attached to the divine command and prohibition. In reality it signifies the disappearance of all ulterior motives—those immediate worldly interests and personal gains that usually drive a person to act or to abstain.
His tawakkul (reliance) and his love are likewise joined to Him, so that he trusts Allah completely, finds tranquility with Him, is satisfied with the excellence of His management of his affairs, and never entertains the least suspicion of Him under any circumstance.
His sense of poverty and need is attached to none but Allah, exalted is He.
So too are his fear, hope, joy, happiness, and exultation attached to Allah alone: he fears no one else, hopes in no one else, and does not rejoice over anything else with full and unrestrained joy. If some delight or gladness reaches him by way of a created being, that creature is merely an avenue; perfect joy, complete happiness, true exultation, bliss, the comfort of the eye, and the serenity of the heart exist only in Allah. Whatever besides Him helps the servant attain that goal is something he may rightly rejoice over; but if it veils him from that goal, then sorrow, estrangement, and the turmoil his heart feels because of it are more fitting than any pleasure it might bring. Thus there is no real joy or happiness except in Him, or in whatever leads to Him and aids in earning His good pleasure.
Allah Himself has told us that He does not love those who exult in the life of this world and its adornments; rather, He has commanded us to rejoice in His bounty and His mercy—that is, in Islam, faith, and the Quran, as explained by the Companions and the Successors.
In short, whoever has all these matters joined to Allah has truly arrived; whoever has not is severed from his Lord, attached only to his own portion and ego, and consequently bewildered in his knowledge, intention, and spiritual journey.