And another said:
“He dwells within the heart and gives it life;
I never forget him, that I should need to recall him.
He is a master with whom I am content;
And my share in him I increase.”

Because of the strength of this connection, some people have claimed that the knower becomes united with what he knows, while others hold that the lover may become united with the beloved. This is either an error or a loose use of language. There is indeed a kind of unity here: unity in the very objects to which their attributes relate—what is sought, loved, commanded, approved, and disapproved—and unity in the kinds of attributes, such as will, love, commanding, forbidding, approval, and displeasure. This resembles the unity between two people who love one another. There are further distinctions to be made here, which we discuss elsewhere.

The point here is simply that certain judgments and true statements apply to the one known and loved in the heart of the knower and lover. Thus Allah Most High says:

“It is He who is God in heaven and God on earth.”

And He Most High says:

“To Him belongs the highest description in the heavens and the earth.”

And He Most High says:

“And exalted is the majesty of our Lord.”

And He says:

“Glorify the name of your Lord, the Most High.”

Likewise, the opening supplication of prayer says:

“Glory and praise be to You, O Allah. Blessed is Your name, exalted is Your majesty, and there is no god but You.”

The hearts of those who know Him experience an abiding establishment and manifestation, which everyone acknowledges. Yet the people of the Sunnah affirm much that the people of innovation do not recognize, just as they affirm His being established above the Throne.