Thus, this unity among believers does not mean that the essence of one is identical to that of the other, or dwells within it. Rather, it means their accord and unity in faith in Allah and His Messenger and in the branches of that faith, such as loving Allah and His Messenger and loving what Allah and His Messenger love.

If this is intelligible among believers, then when a servant is in accord with his Lord Most High concerning what He loves and hates, commands and forbids, and other such things that the Lord loves from His servant, how could the essence of one be the essence of the other, or dwell within it?

Once you understand these principles concerning the false doctrines of indwelling and union—whether universal or confined to particular individuals—as well as the states of people of faith, friendship with Allah Most High, accord with Him in what He loves and is pleased with, and the consequences of all this, the answers to the questioner’s questions will become clear to you. These people may find ambiguous, imprecise statements in the words of certain shaykhs and interpret them according to corrupt meanings, just as the Christians did with what was transmitted to them from the prophets. They abandon what is clear and follow what is ambiguous.

The statement, “The Lord and the servant are one and the same, with no distinction between them,” is outright disbelief, especially if it includes every created servant. If, however, what is meant is Allah’s believing servants and His God-fearing friends, then these are people whom He loves and who love Him, and who are in accord with Him concerning what He loves, is pleased with, and commands. Allah is pleased with them, and they are pleased with Him.

Since they are pleased with what He is pleased with and are displeased with what displeases Him, the Real is pleased when they are pleased and becomes angry when they are angry, for these necessarily go together on both sides.