Abu al-Qasem Abd al-Karim al-Qushairi

From: “al-Risalat al-Qushayriat”

Chapter 44: “Exiting from al-Dunya”

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Allah the most High states in Surat al-Nahl 16:32
“Those whom the angels gather in death while their Selves are in a state of inner purity, greeting them thus: "Peace be upon you! Enter paradise by virtue of what you were doing [in al-Dunya]!"
Abu al-Qasem states: “Their inner purity is achieved through their giving up of whatever is most valuable to them; their return to their Lord does not weigh upon them.”

Anas ibn Malek reported that the Prophet (saaws) stated: “The slave will struggle with the heaviness of death and its delirium while his limbs take leave from each other saying: “Peace be upon you, you leave me and I leave you until Judgment Day”.” (1)

Anas also reported that the Prophet (saaws) entered upon a young man who was dying and asked him: “How do you find yourself? He answered: “Hopeful in Allah (swt) and fearful because of my sins”. The Prophet then stated: “Every slave in whose heart these two (feelings) meet will be given by Allah (swt) what he hopes for and protected from what he fears….”

Imam Qushairi states : “ Know then that their states (Ahwal, s: Hal) in the agony of death are variables; in some it is awe (Hayba) which predominates, in other it is hope (Raja’), while other experience a Kashf ( unveiling) which leads them to stillness and a firm trust.”

Ahmad al-Jurayri stated: “I was with Junayd in the state of his agony; it was on a Friday, a holiday, so he said: “And who deserves that better than I do?  Here is my book being folded”.

Abu Muhammad Abdullah al-Ibrahimi al Hurawi related: “I stayed with Dalf al-Shibli on the night he died; all through the night, he repeated these verses:
“The House You dwell in, I do not need a saddle to reach.
Your hoped-for Face is our conclusive argument (Hujjat-una),
On the day when, the people try to come up with arguments “.”

As Bishr al-Hafi laid in agony, he was told: “O abu Nasr, it appears as if you love life! He responded: “Approaching Allah the most High requires bravery/hardiness”.

It was related that Sufyan al-Thawri used to ask of his friends who were about to travel: “If you find death, buy it for me”, but when his death approached, he said: “We have wished for it, but it is hard/terrifying”.

It is related that when the death of al-Hassan ibn Ali ibn abi Taleb (2) approached, he cried. He was then asked: “What leads you to cry?” He said: “I am approaching a Master I have never seen”.

As Bilal was dying, his wife said: “O what sorrow!”  He responded:” O what joy! Tomorrow we meet with the beloved Muhammad and his party.”

At the time of his death, Abdallah ibn al-Mubarak opened his eyes, laughed and said “For the like of this let all strive, who wish to strive” (Surat al Saffat 37:61).   

It was reported that Makhool who was usually of a sad disposition was found laughing during his last illness. When asked about the cause of his laughter, he responded: “How could I not laugh? Now that separation from what I fear and distrust is approaching, and I am coming fast towards the One I wished and hoped for.”

Rowaym ibn Ahmad related: “When death approached Ahmad bin Issa al-Kharraz, he was reciting with his last breaths these verses:

“The heart of the Knowers (al-‘Arifeen) longs for Remembrance (Dhikr) and for the memories of the confidential conversation (Munajat) in their Secret (Sirr).
The goblets of the decrees of fates have been circulated among them, so that they have become oblivious to the lower World (al-Dunya) like the oblivion of those who are drunk.
Their sorrows travel within a tenement where the intimate lovers of Allah reside as bright stars.
Their bodies are on earth slain in Hu's/His love while their souls ascend, within the veils, to the loftier spheres.
They never celebrated anything other than closeness (Qurb) with their Beloved and never avoided the touch of misery or affliction”

When Junayd was told that Abu Said al-Kharraz was very often in a sate of ecstatic rapture prior to his death (Wajd), he responded: “No wonder! His soul was flying in intense longing”

One of them (the Sufis) said to his man-servant as death approached:” O servant, squeeze my shoulder and roll my face in the dust”. He then stated: “Departure has approached, I cannot declare myself innocent of my wrongdoings; there are no more excuses and no force with which to prevail. You are mine! You are mine!” He emitted the cry of death and expired. Those around him heard a voice saying: “The slave found his security by his Master Who accepted him”

At the time of his death, Dhul-Nun al-Misri was asked: “What do you wish for?” He said: “To know Him before I die, even for a moment”.

As he laid in the agony of death, one of the Sufis was told, say: “Allah”. He responded: “How long will you continue to say that while I burn in Allah the most High?”

One of them recounted: “I was by Mumshad al-Dynoori when a Faqir arrived and asked:” Is there a clean place here where a person could die” They pointed to an area and to a fountain. The Faqir renewed his ablutions (Wudu’) and bent on his knees (in Ruku’) for as long as Allah the most High willed him to, then went to the area that they had pointed to him, stretched his legs and died.”

Abu al-Abbas al-Dynoori spoke once in a company (Majlis); in response, a woman cried out loud in rapture. He said to her: “Die”. The woman got up; as she reached the door she turned to him and said: “I have died”, and fell dead.

Some said: I was by Mumshad al-Dynoori as he was dying. He was asked:” How do you find the illness of death?” He responded: “Ask the illness how she finds me!” They said: “Say: La ilaha illa Allah”. He turned his head towards the wall and said” I have evanesced in You; that is the reward of the one who loves You”.

Abu Muhammad al-Dubayli was told at the time of his death: “Say, La ilaha illa Allah” He responded: “That is something we have known and in which we evanesce”. He then recited:
Hu/He donned the cloak of wandering once I fell in love with Hu/Him
 Hu/He rejected me and did not allow me to become Hu'/His Slave “.

Delf al-Shibli was told at the time of his death: “Say: “La Ilaha illa Allah
 He answered:
“The Sultan of Hu's/His Love stated: I do not accept bribes
Ask Hu/Him then, in the name of Hu's/His Truth
Why did Hu/He instigate me by killing me (with Hu's/His Love)?”

Ahmad ibn Ata’ stated: “I heard one of the Fuqara’ say: “When Yahya al-Astakhri died, we sat around him; one of us said to him: “Say: “I witness that La ilaha illa Allah””. He sat up, took the hand of one of us and said to him: “Say La ilaha illa Allah”, the he took the hand of another and another and so on…until he had made all those who were present to witness, and then he died.”

Fatima, sister of Muhammad al-Rothabadi related that when her brother was dying, he laid with his head in her lap. He suddenly opened his eyes and said:” Here are the doors of heaven opening, the gardens of Paradise have been bedecked, and someone is saying to me: “Abu Ali you have reached the highest rank even if you had not wished for it”, he started then to recite:
“By Your Truth! I never looked with the eye of love at other than You,
in the hope that (eventually), I would see You.
I have watched You torture me
with the coolness of Your glance and Your blooming cheek.  
In what way have I wronged You? “

One of them recounted: “I saw a Faqir breathing his last, the flies covering his face. I sat next to him in order to chase away the flies; he opened his eyes and said:” Who is that here? I have waited for years for the time when He would distinguish me with His attention; now I have only this moment left and here you come putting yourself in between! Go on your way, May Allah the Most High grant you soundness from disease and trials (‘Afaka Allah)!”

I heard abu Hatem al-Sajastani say:” I heard Abu Nasr al-Sarraj say: “Abu al Hassan Ahmad Al-Noori died because he heard this verse:

"I ceaselessly alight in new stages (Manazil) of Your Love;
Each of which throws the intellect anew into perplexity".
At this, Ahmad al-Noori went into ecstatic rapture (Wajd) and walked aimlessly into the desert until he fell into a dense collection of reeds whose stalks had been cut and left with edges sharp as swords. He started to walk back and forth over them while repeating that same verse till morning came; blood poured out of his legs, until he fell like a drunk.  His feet then swelled and he died. It was related that he was told in his agony: "Say La Ilaha illa Allah" He responded: "Is it not to Him that I am returning?"
I heard Mansoor al-Maghribi say: "Yusuf ibn al-Hussain came to visit Ibrahim al-Khawas after a period of many days in which he had not visited him nor done his duty by him. He asked Ibrahim al-Khawas: "Do you have any wishes?" He responded: "Yes, a piece of grilled liver".
On this subject, Ustadh Abu al-Qasim al-Qushayri said: “This is perhaps pointing (Isharat) to a meaning: “He had wished for a heart that is compassionate to the poor and a liver that burns even for the stranger”.
It was related that Ahmad ibn Ata' died after visiting the Wazir who was angry and spoke to him harsh words; Ibn 'Ata said to him: “Calm yourself man!". The Wazir ordered him to be hit on the head with his own footwear until he died.
Abu Bakr Muhammad al-Duqqi relates: “We were visiting Abu Bakr al-Zaqqaq one early morning when he said: "My Lord, how long will you leave me here?" He was dead by the next morning".
It was reported from Abu Ali al Roozbari that he said: "I saw in the desert a young boy, who said to me: "Is it not enough for Him that he has affected me to such a degree that His love has reached my heart (Shaghaf) and made me ill?"  I saw then that the boy was agonizing, so I said to him: "Say La Ilaha illa Allah".
He then recited:
"O You who is indispensable to me though you torture me
O you who has obtained in my heart an endlessly wonderful state"
Junayd was told: “Say, La Ilaha illa Allah”, he responded: “I have not forgotten Hu/Him to remember Hu/Him” and went on to recite:
“Present in the heart, He fills it
I never forget Hu/Him to remember Hu/Him.
Hu/He is my Master, the One I count on
Whatever is my share of Hu/Him, I cherish”.

Ja’far bin Nasr asked Bikran al-Dinoori who used to serve al-Shibli:
“What did you see from him?” He stated: “He told me: “One Dirham that I did not obtain fairly and have given thousands in Sadaqa in its place; there is nothing that weighs heavier on my heart”. He then asked me to help him with Wudu’ (Ablution) and I did but forgot to run my fingers through his beard (3). He kept his tongue but took my hand and passed it through his beard then died.”
At that Ja’far cried and said:” What should one say of a man who, to the end of his days, did not miss one Adab of those of the Shari’a’”.

Ali al-Muzayyen relates:” I was in Makkah (May Allah the most High protect her), when I felt unease. I decided to travel to al-Madinah al-Munawwara. On my way there, as I reached the well of Maymoon, I found a young man flung on the ground, I hurried to him and found him in agony, so I said: “Say: la ilaha illa Alla!” He opened his eyes and started reciting:
“I, if I die, then it is from the Passion that is the filling of my heart;
It is only the noble who, of the illness of passion, die.”
He gave a last cry and died. I washed and wrapped him in a Kafan (ritual wrapping of the dead) and buried him; when I was done, I felt calm, my urge to travel having left me, I returned to Makkah (May Allah protect her).

Junayd reported: “I was by my teacher Ibn al-Karini as he was taking his last breath; I looked up at the sky, he said to me: “That is far”. I looked down to the ground, he said: “This is far” meaning: “Hu/He is closer to you than the sky or the earth; Hu/He is the closest.”

Junayd also reported: I heard one of our people say:” Abu Yazid al-Bistami said at the moment of his death: “I never remembered You except when I forgot You and You never grasped me except in a period of slackness

Abu Ali Muhammad al-Rozabadi stated: “I entered Egypt and saw people gathered; they said that they had attended the funeral of a young man who after hearing the following verse, let out a last cry and died:
“The aspiration (Himma) of a slave has grown in the hope that “it” would see You”.

A group of people visited Mamshad al-Dinoori at his deathbed. They said to him: “What has Allah the Most High done with you?” He said: “For thirty years the Jannah and its content have been offered to me and I did not pay them any mind”. They asked him at the time of agony: “How do you find your heart?” He said: “I lost my heart thirty years ago”

Abu al-Hassan bin Banan experienced a Warid (a mystical experience) and started wandering in the wilderness of the desert like the Banu Israeel; his friends followed him, he opened his eyes and said: “Eat and drink in abundance for these are the pastures of the Beloved “and expired.

Abu Ya’qub Ishaq al-Nahrjoory related:” I was in Makkah (May Allah the most High protect her) when I was approached by a Faqir who handed me a dinar saying:” Tomorrow I will die, arrange for me a grave with one half of this dinar and use the second half to prepare my body for burial. I said to myself: “The young man has lost it, he must have caught the illness of Hijaz “. On the next day, he came and entered the circumambulation, then went out and laid himself down on the ground. I said to myself: “Here he is, faking death” I went to him, shook him and found him dead…so I buried him as he ordered me to.”

It was related that as the condition of Abu Uthman Said al-Harri worsened, his son tore up his shirt (out of sorrow) (4); Abu Uthman opened his eyes and said:” My son, differing with the Sunnah in the exterior is a sign of hypocrisy (Riya’) in the interior”.

It was also related that Ahmad ibn Ata’ visited Junayd on his deathbed; Ibn Ata’ greeted but Junayd was slow to answer, then he said:” Forgive me, I was reciting my Wird (litany)”, then he died.

Abu Ali Ahmad al-Rodhbari related: “A Faqir came from far to visit us and died. As I was about to bury him, I uncovered his face so that Allah the Most High may take pity on him in view of his distance from his home. He opened his eyes and said: “O Abu Ali, why do you want to humiliate me in front of the One who is showing me special favors” I said: “ Sir, is there a life after death?” He responded: “I am alive, and every lover of Allah the Most High is alive.”

It is related that Abu Al-Hassan al-Asbahani said: “Do you think that I will die like other people do after illness and treatment. No! I will be invited. It will be said: “O Ali” and I will respond.”
One day, while walking, he was heard saying: “Labayka” (I am at Your service) and he died.

Abu al Hasan Ali al-Muzayyen related: “When Ishaq al Nahrjoory was in agony, I said to him: “Say: La Ilaha illa Allah””. He smiled at me and responded:” Do you mean me? By the Glory/Honor/Power (Izzat) of the One who does not taste death, there is nothing between Him and me except the veil of Izzat” and he expired.”
Ali al-Muzzayyen used to take hold of his own beard and pull on it saying:
“The likes of me should be muzzled! Trying to teach Awliya’ Allah al-Shahada! Shame on me!”…and he would cry every time he recounted the story.

Abu al Hassan al Maliki related: “I kept company with Khayr al-Nassaj for many years. Eight days before his death I saw him and he said to me: “I will die on Thursday at the time of Maghreb Salat and will be buried on Friday BEFORE the Salat”. I forgot this until Friday came and someone informed me of his death so I went out to attend his funeral but saw people returning saying: “He will surely be buried AFTER the Salat”, so I asked someone who had attended his death, he said:” He passed out, then woke up, turned to the Bayt ( the sacred Mosque) and said to it : “Stop, ‘Afaka Allah, you are a slave under command and so am I, what you have been commanded with you will not miss but what I have been commanded with I might miss” He asked then for water to renew his ablution (Wudu’) and prayed, then laid down, closed his eyes and died.” He was seen in a dream after his death and asked:” How is your state?” He answered: “Do not ask! I am rid of your foul Dunya (Lower world).”

In the book “Bahjat al-Asrar”, the author related that, when Sahl bin Abdallah died, people fell on his funeral procession. A Jewish man in his seventies was in town, heard the commotion and came out to see what the matter was; when he looked at the funeral, he cried out: “Do you all see what I see” They said: “No, what?” He said:” I see people coming down from the heavens, and rubbing themselves against the coffin” He then pronounced the Shahada, became a Muslim and excelled in his submission.

Abu Said Ahmad al-Kharraz related: “I was in Makkah (May Allah protect her), I passed by the door of Banu Shayba and saw a good-looking young man who was dead, I looked into his face, and he smiled at me saying:” O Abu Said, did you not know that the lovers are alive even when they die? they are only transported from one abode to another”.

Ahmad al-Jurairi said: “As Dhu’l Noon lay dying, he was asked: “Give us a last advice” He answered: “Do not take my time! I am in a state of wonder at the beauties of His Courtesy/Delicacy/Kindness”.”

Abu Uthman al-Hariri related: “Abu Hafs on his deathbed was asked:” What advice do you give us?” He responded: “I have no strength to talk” then he found some strength and said: “The breaking of the heart protects it from falling short in accomplishing its duties”.

[1]    Hadith special to al-Qushayri, also related by Al-Muttaqi al-Hindi in Kanz al-A’amal.
[2]    Son of Fatima and Ali ( May Allah be pleased with both), grandson of the Prophet (Peace and blessings upon him)
[3]    Khilal ( passing the fingers through the beard) is Sunnah during the Wudu’
[4]    Unacceptable behavior according to the Sunnah. 

الرسالة القشيرية  القشيري
باب الخروج من الدنيا
باب أحوالهم عند الخروج من الدنيا قال الله تعالى: "الذين تتوفاهم الملائكة طيبين".
يعنى: طيبة نفوسهم، ببذلهم مُهجهم لا يثقل عليهم رجوعهم إلى مولاهم.
أخبرنا عبد الله بن يوسف الأصبهاني قال: أخبرنا أبو الحسن علي بن محمد ابن عقبة الشيباني بالكوفة قال: حدثنا الخضر بن أيان الهاشمي قال: حدثنا أبو هدبة، عن أنس بن مالك قال قال رسول الله صلى الله عليه وسلم: "إن العبد ليعالج كرب الموت وسكرات الموت، وإن مفاصله ليسِّلم بعضها علي بعض؛ تقول: عليك السلام تفارقني وأفارقك إلى يوم القيامة".
أخبرنا الشيخ أبو عبد الرحمن السلمي قال: حدثنا أبو العباس الأصم قال: حدثنا الخضر بن أبان الهاشمي قال: حدثنا سوار قال: حدثنا جعفر. عن ثابت، عن أنس: "أن النبي صلى الله عليه وسلم دخل على شاب وهو في الموت، فقال كيف تجدك؟ فقال: أرجو الله تعالى وأخاف ذنوبي، فقال رسول الله صلى الله عليه وسلم شيئان لا يجتمعان في قلب عبد مؤمن في هذا الموطن إلا أعطاه الله ما يرجو، وأمنه مما يخاف".
واعلم أن أحوالهم في حال النزع مختلفة؛ فبعضهم الغالب عليه الهيبة، وبعضهم الغالب عليه الرجاء، ومنهم من كشف له في تلك الحالة ما أوجب له السكون، وجميل الثقة.
حكى أبو محمد الجريري قال: كنت عند الجنيد في حال نزعه، وكان يوم الجمعة، ويوم نيروز، وهو يقرأ القرآن، فختمه، فقلت: في هذه الحالة يا أبا القاسم؟ فقال: ومن أولى بذلك منى وهو ذا تطوى صحيفتي.
سمعت أبا حاتم السجستاني يقول: سمعت أبا نصر السراج يقول بلغني عن أبي محمد الهروي أنه قال: مكثت عند الشبلي الليلة التي مات فيها فكان يقول طول ليلته هذين البيتين: كلُّ بيت أنت ساكـنـه  غير محتاج إلى السرُج 
وجهك المأمول حجتنـا  يوم يأتي الناس بالحجج
وحكى عن عبد الله بن منازل أنه قال: إن حمدون القصار أوصى إلى أصحابه أن لا يتركوه في حال الموت بين النسوان.
وقيل لبشر الحافي، وقد احتضر كأنك يا أبا نصر تحبّ الحياة؟ فقال: القدوم علي الله، عزَّ وجلَّ، شديد.
وقيل: كان سفيان الثوري إذا قال له بعض أصحابه إذا سافر: أتأمر بشغل؟؟..
يقول: إن وجدتَ الموتَ فاشتره لي! فلما قربت وفاته كان يقول: كنا نتمناه.. فإذا هو شديد!! وقيل: لما حضرت الحسن بن علي بن أبي طالب الوفاة بكى فقيل له: ما يبكيك؟ فقال: أقدم على سيد لم أره.
ولما حضرت بلالاً الوفاة قالت امرأته: واحزناه!! فقال: بل واطرباه.. غداً نلقي الأحبة محمداً وحزبه.
وقيل: فتح عبد الله بن المبارك عينيه عند الوفاة وضحك. وقال: لمثل هذا فليعمل العاملون.

سمعت منصور بن خلف المغربي يقول: كنت في صحن الجامع ببغداد يعني جامع المنصور والحصري يتكلم في التوحيد، فرأيت ملكين يعرجان إلى السماء، فقال أحدهما لصاحبه: الذي يقول هذا الرجل علم التوحيد والتوحيد غيرُه، يعني كنت بين اليقظة والنوم.
وقال فارس التوحيد هو إسقاط الوسائط عند غلبة الحال والرجوع إليها عند الأحكام، وأن الحسنات لا تغير الأقسام من الشقاوة والسعادة.
سمعت محمد بن الحسين يقول: سمعت أبا بكر بن شاذان يقول: سمعت الشبلي يقول: التوحيد: صفة الموحَّد حقيقة وحلية الموَّحد رسماً.
وسئل الجنيد عن توحيد الخاص فقال: أن يكون العبد شبحاً بين يدي الله، سبحانه، تجري عليه تصاريف تدبيره في مجاري أحكام قدرته، في لجج بحار توحيده، بالفناء عن نفسه وعن دعوة الخلق له وعن استجابته بحقائق وجوده ووحدانيته، في حقيقة قربه بذهاب حسنه وحركته. لقيام الحق، سبحانه له فيما أراد منه، وهو أن يرجع آخر العبد إلى أوله، فيكون كما كان قبل أن يكون.
وسئل البوشنجي عن التوحيد فقال: غير مشبه الذوات ولا منفي الصفات.
سمعت الشيخ أبا عبد الرحمن السلمي يقول: سمعت منصور بن عبد الله يقول: سمعت أبا الحسين العنبري يقول: سمعت سهل بن عبد الله يقول، وقد سئل عن ذات الله، عزَّ وجلَّ. فقال: ذات الله تعالى موصوفة بالعلم، غيرُ مدركة بالإحاطة، ولا مرئية بالأبصار في دار الدنيا، وهي موجودة بحقائق الإيمان من غير حدِّ ولا إحاطة ولا حلول، وتراه العيون في العقي ظاهراً في ملكه وقدرته، قد حجب الخلق عن معرفة كنه ذاته، ودلهم عليه بآياته؛ فالقلوب تعرفه، والعقول لا تدركه،ينظر إليه المؤمنون بالآبصار من غير إحاطة ولا إدراك نهاية.
وقال الجنيد: أشرف كلمة في التوحيد: ما قاله أبو بكر الصديق، رضي الله عنه.
سبحان من لم يجعل لخلقه سبيلاً إلى معرفته إلا بالعجز عن معرفته.
قال الأستاذ أبو القاسم: ليس يريد الصّديق، رضي الله عنه، أنه لا يعرف؛ لأن عند المحققين: العجز عجز عن الموجود، دون المعدوم، كالمقعد عاجزٌ عن قعوده؛ إذ ليس بكسب له ولا فعل، والقعود موجود فيه، كذلك العارف عاجز عن معرفته، والمعرفة موجودة فيه؛ لأنها ضرورية.
وعند هذه الطائفة المعرفة به سبحانه في الانتهاء ضرورية.
فالمعرفة الكسبية في الابتداء، وإن كانت معرفة على التحقيق، فلم يعدّها الصديق رضي الله عنه شيئاً بالإضافة إلى المعرفة الضرورية، كالسراج عند طلوع الشمس وانبساط شعاعها عليه.
سمعت محمد بن الحسين يقول: سمعت أحمد بن سعيد البصري بالكوفة يقول: سمعت ابن الأعرابي يقول: قال الجنيد: التوحيد الذي انفرد به الصوفي هو: إفراد القدم عن الحدث والخروج عن الأوطان، وقطع المحاب وترك ما علم وجهل، وأن يكون الحق، سبحانه، مكان الجميع.
وقال يوسف بن الحسين: من وقع في بحار التوحيد لايزداد على ممر الأوقات إلا عطشاً.
وقال الجنيد: علم التوحيد مباين لوجوده، ووجوده مفارق لعلمه.
وقال الجنيد أيضاً: علم التوحيد طوى بساطه منذ عشرين سنة، والناس يتكلمون في حواشيه!! سمعت محمد بن الحسين يقول: سمعت محمد بن أحمد الأصبهاني يقول: وقف رجل علي الحسين بن منصور، فقال: من الحق الذي يشيرون إليه؟ فقال: معل الأنام ولا يعتل.
وسمعته يقول: سمعت منصور بن عبد الله يقول: سمعت الشبلي يقول: من اطلع على ذرّة من علم التوحيد ضعف عن حمل بقة لثقل ما حمله.
سمعت أبا حاتم السجستاني يقول: سمعت أبا نصر السراج يقول: سئل الشبلي؛ فقيل له أخبرنا عن توحيد مجرد وبلسان حق مفرد.
فقال: ويحك!! من أجاب عن التوحيد بالعبارة فهو ملحد، ومن أشار إليه فهو ثنوي، ومن أومأ إليه فهو عابد وثن، ومن نصدق فيه فهو غافل، ومن سكت عنه فهو جاهل، ومن توهم أنه واصل فليس له حاصل، ومن رأى أ،ه قريب فهو بعيد، ومن تواجد فهو فاقد، وكل ما ميزتموه بأوهامكم وأدركتوه بعقولكم في أتم معانيكم فهو مصروف مردود إليكم، محدث مصنوع مثلكم.
وقال يوسف بن الحسين: توحيد الخاصة أن يكون بسره ووجده وقلبه كأنه قائم بين يدي الله تعالى يجري علي تصاريف تدبيره وأحكام قدرته في بحار توحيده بالفناء عن نفسه وذهاب حسه، بقيام الحق سبحانه له في مراه منه، فيكون كما هو قيل أن يكون في جريان حكمه سبحانه عليه.
وقيل: التوحيد للحق سبحانه، والخلق طفيلي.

أخبرنا حمزة بن يوسف السهمي الجرجاني، رحمه الله، قال: أخبرنا محمد ابن أحمد العبدي، قال: أخبرنا أبو عوانة، قال: حدثنا يونس، قال: حدثنا خلف بن تميم أبو الأحوص، عن محمد بن النضر الحارثي، قال: أوحى الله سبحانه، إلى موسى عليه السلام: كن يقطاناً.. مرتاداً لنفسك أخداناً. وكل خدن لا يؤاثيك على. مسرّة فاقصه. ولا تصحبه؛ فإنه يقسى قلبك، وهو لك عدو، وأكثر من ذكرى تستوجب على شكري والمزيد من فضلي.
سمعت الشيخ أبا عبد الرحمن السلمي، رحمه الله، يقول: سمعت عبد الله.. أبن المعلم يقول: سمعت أبا بكر الطمستاني يقول: اصحبوا مع الله، فإن لم تطيقوا فاصحبوا مع من يصحب مع الله، لتوصكم بركات صحبتهم إلى صحبة الله عزَّ وجلَّ.

© 2006-2002,  Dara O. Shayda, Hind Rifai M.D.