and his companion al-Shushtarī, Ibn al-Fārid’s poem (Nuzum al-Sulūk—Verses on the Spiritual Path), the poem of ‘Āmir al-Basrī, the writings of al-‘Afīf al-Tilimsānī, ‘Abd Allāh al-Balyānī and al-Sadr al-Qūnawī, much of Ibn Isrā’īl’s poetry, and what he transmits on this subject from his shaykh al-Harīrī—as well as similar statements found in the writings of many others—are based on this doctrine: divine indwelling, union and the unity of existence.

Many who follow the spiritual path without believing in this doctrine hear the poetry of Ibn al-Fārid and others without realizing that this doctrine is what he intends. Indeed, this subject has become so clouded by confusion and misguidance that it has bewildered many people.

The root of these people’s misguidance is that they did not recognize that Allah is separate from His creatures and above them. They knew that He exists, but assumed that His existence did not lie outside theirs. They are like someone who sees the rays of the sun and imagines them to be the sun itself.

When the Jahmiyya appeared, denying that Allah is separate from His creation and above it, people divided into four positions on this subject.

The early generations and the leading scholars maintain that Allah is above His heavens, established over His Throne and separate from His creation. This is indicated by the Quran, the Sunnah and the consensus of the early generations of this nation. His being separate from His creation and above it is also known through sound reason, which agrees with authentic transmitted revelation. Allah has likewise endowed His creatures with an innate disposition to acknowledge Him and turn toward Him—glorified and exalted is He.