And the second is something disliked and hated whose nonexistence is sought.
The third is the means of attaining what is sought and loved.
The fourth is the means of warding off what is disliked. These four things are indispensable to the servant—indeed, to every living being, whose existence and well-being depend upon them. As for things that are not living, they must be discussed differently.
With this established, what I have mentioned can be explained from several perspectives.
The first is that Allah Most High loves to be the One intended, invoked and sought. He is the One who helps in attaining what is sought; whatever is besides Him is what is disliked, and He is the One who helps in warding off what is disliked. Thus He, glorified be He, alone brings together all four matters. This is the meaning of His words:
“You alone we worship, and You alone we ask for help.”
For servitude encompasses the intended, sought-after goal, but in the most perfect manner. The One whose help is sought is the One who assists in attaining that goal. The first pertains to divinity, and the second to lordship. For the Deity is the One taken as a god and worshipped with love, devotion, reverence and honour; and the Lord is the One who nurtures His servant, giving him his created form and then guiding him in every aspect of his life, in worship and otherwise.
Likewise, He Most High says:
“In Him I have put my trust, and to Him I turn.”
And He says:
“So worship Him and put your trust in Him.”
And He says:
“Our Lord, in You we have put our trust, to You we have turned, and to You is the final return.”
And He Most High says:
“Put your trust in the Ever-Living, who never dies, and glorify Him with praise.”
And He Most High says:
“In Him I have put my trust, and to Him is my return in repentance.”
And He says:
“And devote yourself entirely to Him.”
“Lord of the east and the west; there is no deity worthy of worship except Him, so take Him as your Trustee.”
These are seven passages that bring together these two comprehensive principles.