includes nothing but the enjoyment of created things. Thus, one of the mistaken shaykhs, upon hearing His words:

“Among you are those who desire this world, and among you are those who desire the Hereafter,”

said, “Where, then, are those who desire Allah?” Another, commenting on the words of the Most High:

“Indeed, Allah has purchased from the believers their lives and their wealth in exchange for Paradise,”

said, “If lives and wealth are exchanged for Paradise, where does gazing upon Him come in?” All this stems from their assumption that Paradise does not include gazing upon Him.

The “correct understanding” is that Paradise is the abode encompassing every delight, the highest of which is gazing upon the Face of Allah. This is among the delights they will attain in Paradise, as the revealed texts inform us. Likewise, the people of the Fire enter it veiled from their Lord.

Nevertheless, if the person making such a statement understands what he is saying, he means only: “Even if You had not created a Fire, or had not created a Paradise, it would still be obligatory to worship You, draw near to You, and gaze upon You.” By Paradise here, he means the pleasures enjoyed by created beings.

As for a living being acting without any love or will whatsoever, this is impossible, although some mistaken ascetics imagine it and suppose that a servant’s perfection consists in having no will whatsoever. Such a person speaks while in a state of fanā (self-effacement). The person in that state—absorbed in his beloved—does have will and love, but is unaware of them. The existence of love is one thing, will another, and awareness of it yet another. Because they were unaware of it, they supposed it did not exist. This is a mistake: it is inconceivable that a servant should ever act except from love, aversion, and will. Hence the Prophet, may Allah bless him and grant him peace, said:

“The truest names are Hārith and Hammām.”

Every person thus has a pursuit, namely, his work, and an intention, which is the basis of