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Invoking the Beloved

Mawlana Shaykh Hisham Kabbani

24 February 2013 New Haven, Connecticut

Public Lecture at Yale University (3)

As-salaamu `alaykum wa rahmatullaahi wa barakaatuh. Alhamdulillah rabbi ‘l-`alameen wa ‘s-salaat wa ‘s-salaam `alaa ashraf al-anbiya wa ‘l-mursaleen. I will recite two verses of Holy Qur'an before I begin.

A`oodhu billahi min ash-Shaytani 'r-rajeem. Bismillahi 'r-Rahmani 'r-Raheem.

رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الأَحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ أَنتَ وَلِيِّي فِي الدُّنُيَا وَالآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

Rabbee qad ataytanee min al-mulki wa `alamtanee min ta`weel al-ahaadeeth. faatiri ‘s-samaawaati wa ‘l-ardi Anta waliyyee fi ‘d-dunya wa ‘l-akhirah, tawafanee musliman walhiqnee bi ‘s-saaliheen.

"O my Lord! Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events,- O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter. Take Thou my soul (at death) as one submitting to Thy will (as a Muslim), and unite me with the righteous." (Surah Yusuf, 12:101)

Aamanaa billahi sadaqallahu ‘l-`azheem. Subhaana rabbika rabbi ‘l-`izzati `amaa yasifoona wa salaamun `ala al mursaleen wa ‘l-hamdulillahi rabbi ‘l-`alameen.

Distinguished audience, may God bless you all. I don’t know what to say. It is my honor to be here with you tonight. That brings a lot of pleasure to myself because I am not that person who knows anything. I wish to be zero. Zero is a figure, a number that I like. It means not to exaggerate or praise the self, but to be a normal person, listening to what people are saying and learning from them because we don’t learn except from each other. And learning from each other opens to us many ways and many doors.

When they put the title, “Invoking the Beloved,” I said to myself, “What does that mean? Through poetry and music invoking the Beloved?” Then it came to my heart this small poem that says:

When Hell was created the hearts of angels flew away from their proper places.

When human beings were created those hearts came back.

So I was thinking, “How and where do we come back to?” We came back when God created us, we came back together and the angels came back together to teach us how to invoke the Beloved. “Invoking the Beloved” means calling upon someone and expecting that someone will respond. Therefore, is not only invoking--calling upon someone and that one does not respond--it is something that is mutual between two: the one invoking the Beloved and the Beloved that has been invoked answers.

So if we didn't hear an answer, it doesn't mean we have not been called upon by our Beloved. For example, we know every one invokes the one he loves; Romeo and Juliet invoke to each other, they call upon each other, one says something, the other says something else. You cannot speak to yourself or they say you are crazy, so you need someone to listen and to answer you. Romeo and Juliet were listening to each other and answering each other and when one died the other one followed, he didn’t say, “She died and I won’t,” he died over her death.

Also, we call and expect someone to return our call. As Dr. Humayra mentioned, Jalaluddin Rumi (q) was a poet and is someone connected to the poetry he made because poetry it is a reflection of the feelings. When you listen to poetry and music, you will begin to have a response from your body and a reflection of your feelings that make you to work together with that poetry in order to invoke the beloved one that you feel you love. So when Jalaluddin Rumi (q) was at the beginning station of his life, when he was writing poetry of what he was feeling, his feelings that moved him to write poetry, at that time he was invoking The Beloved, but he was not yet hearing an answer as he had not yet reached the level of maturity to make the connection.

As Dr. Humayra mentioned, when God asked the souls, “Am I not your Lord?” and we answered, “Yes, you are our Lord,” there is a question coming from The Beloved and we have an answer and we are in that Divine Presence. So Jalaluddin Rumi (q) was, through his poetry, wanting to reach the Divine Presence, that Holy Presence, that Heavenly Presence, using his feelings in order to express his love to The Beloved One. And when he first began to express his love he did not hear an answer and he did not stop and say, “I am being rejected,” he kept knocking at the door, kept writing poetry and expressing himself until one day he found himself rising, when he was whirling he began to rise. At the beginning he was whirling and whirling and whirling and still he was on the floor, but when that reflection and that connection was established he began to rise up, and today we know in science when a turbine or any generator turns it produces a power that allows an airplane to fly or the generator to give electricity. So he was able to establish that connection through his whirling and through his connection to his Lord he was rising and rising up while all the followers were still on the ground. So the reflection of the poetry that is inside the human beings in a different way will make you to move.

Movement is the most important thing in the universe; look how the Earth is moving around its axle. Who made it to move? Do you think the Earth is not supplicating to its Creator? Do you think that the Earth turning around its axle is not rejoicing in its Creator, rejoicing The Beloved One? If we are not hearing some others are hearing, because it is very well established and it is said in very many religions, “As long as My servant approaches Me through voluntary worshipness I will love him, when I love him I will be his ears that he can hear with, I will be his eyes that he can see with, I will be his tongue that he can speak with, I will be his hand that he can act with, I will be his feet that he can move with.”[1] So as soon as you establish that love between you and your Beloved One, you will begin to have ears that can hear everything.

Don’t think it is too much through that reflection of that power within your heart! You can feel the presence of things that you never expected in your life. Like in this room now, do we have anything in this above our heads, do we have anything moving? If people say, “No, there is nothing moving,” I will say no, there are too many things moving but we cannot see it. Just like bees can see UV light with their eyes which we cannot see with our eyes and they can fly 400 km to reach their destinations. And all this is from the motivation in their hearts by invoking The Beloved One. And they go to get honey for us, they fly. So in this magnificent chapel, when I entered I wanted to stay here forever, like the Virgin Mary (a), when she established herself in her niche and she lived forever there, and whenever Prophet Zakariyya (a) came to her he saw there all kinds of fruits and food with her and he asked her, “Where is this food (coming from) for you?”

She said, “God sends it to me everyday,” and she was never going out, because she was invoking The Beloved One, she was calling on the Beloved One.

And when Zakariyya (a) saw the importance of that place, that place had become holy because of the Virgin Mary (a), he went back to that place and invoked The Beloved One to grant him a child when he was 99 years of age, and God gave him a child, that is John the Baptist (a), Yahya (in Arabic). So in this room here, in this nice chapel, what is other than us? There are too many things moving too many all waves, too many electro-magnetic radiation and waves, and you can turn these waves into pictures and sound if you have the right equipment, if we have the right TV if we have the right sound system we can hear these electro-magnetic waves and that sound that is important for them that is invoking The Beloved One, that we are not hearing because sound moves 300,000 km per second, it is moving from wherever it comes, even if it comes from behind this chapel electro-magnetic waves can come. So what do you think about invoking The Beloved One? It is a wave that goes to Heaven, and that is why the poet said:

He is the First to be worshipped without beginning.

He is the Ever-Lasting without end.

He is Alone Who creates and invents.

He is the Owner and Ruler of His Kingdom,

both seen and unseen, angels and human beings.

Nothing can contain Him and He contained everything.

He is Self-Subsistent, Who sustains the Seven Earths and Seven Heavens

and all universes with His Power.

He is Unique in His Perfect Attributes, He is the Living, the Ever-Lasting,

Whose life knows no end. He is the Knower in His Ancient Knowledge.

He is the Expert in Creation, The All-Encompassing in Knowledge, both hidden and manifest.

He is the Witness before Himself of His Own Oneness,

He is the All-Hearing without necessity to listen,

He is the All-Seeing without necessity to look,

The Watchful who overlooks nothing concerning His angels and His servants.

He is the Preserver Who never forgets, The Guardian of His Creation,

The all-Powerful Who brought an unlimited Creation into existence.

He is The Provider of all without being asked.

He is The Light of lights, The Master of Masters,

The King of Kings before which the hearts of His believers are enlightened.

His Kingdom no more diminishes in the wake of His Generosity

than an endless ocean whose waves keep breaking upon the shore,

The Pen can no longer write, the ink runs out.

This is from a poet in Arabic. Before the message of the Prophet, Sayyidina Muhammad (s), the Arabs were very famous in poetry; they wrote thousand and thousands of lines, they speak poetry because classical Arabic literature is in poetry, so they speak in poetry. So when the Prophet (s) came and turned all these living people there from being wild people to being civilized people, their poetry came with them and they begin invoking The Beloved One. When they began to invoke The Beloved One we got such poetry, and that was by Muhyideen Ibn `Arabi (q), not by Jalaluddin Rumi (q). It is very difficult to find it, but I managed to get it in one of the manuscripts of someone who spoke about Muhiyydeen Ibn `Arabi (q) and we translated it into English.

And what does God say?

قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا

Qul law kaana ’l-bahru midaadan li-kalimaati rabbee la-nafida 'l-bahru qabla an tanfada kalimaatu rabbee wa law ji’naa bi-mithlihi madada.

Say (O Muhammad), "And if the oceans were ink and the trees pens, they would be used up before writing the Words of our Lord even if we added another ocean like it, for its aid."

(Surat al-Kahf, 18:109)

O People! Invoking the One that you love is the key to everything: He is invoking us! He said in many places:

أَنَا جَلِيْسُ مَنْ ذَكَرَنِي

Anaa jaleesu man dhakaranee.

I sit with him who remembers me. (Ahmad, Bayhaqi)

“I am sitting with the one who loves Me,” and in another saying, “Remember Me and say too much about Me until people think you are crazy! No problem, let them say you are crazy in My love, but come to Me!” And as He said in this poem:

I remember those who remember Me,

My Gardens belong to those who worship Me,

I visit those who miss Me,

And exist for those who love Me.

A lover who loves, his word is truthful!

He who is intimate with his lover, his action is always correct!

Who loves to meet Me, I will love to meet him!

That is from the poetry of Muhyideen Ibn Arabi (q) who was such a big personality in Islamic history that he wrote books you cannot imagine; it is something that is beyond our thinking, his books in Arabic. Some of them are translated and the main one is al-Futuhat al-Makiyya in fourteen volumes. If you are not Arab, I am sure I can say that you will miss a lot of meanings that he has put in these books. And not an ordinary Arab, someone who is a poet or a very educated, intellectual person is needed to understand that writing.

So what is the way to go to our Lord? One of the greatest scholars in spirituality and in Islamic Studies came to a state of ecstasy and many Ph.D. students have written explaining his books, he is Bayazid al-Bistami (q). He said once, “O my Lord! Show me the way to You.” He sat every day, morning and evening sitting and meditating and praying, following the way of the Prophet (s), where he (s) said:

تفكر ساعة خير من عبادة سبعين سنة

Tafakkarru sa`atin khayrun min `ibaadati saba`een sannah.

To remember Allah (swt) (contemplate or meditate) for one hour is better than seventy years of worship.

And so Bayazid al-Bistami (r) was invoking God, “O my Lord! Open for me, open for me, open for me Your Knowledge, open that for me! Show me the way to come to You!”

And he heard a Voice, “O Abu Yazid, you like to come to Me?”

And he said, “O my Lord, of course I like to come to You. I am invoking You day and night.”

And He said, “O Abu Yazid, I need one thing from you. If you do it I will open My Door to you.”

And Bayazid said, “O my Lord, I am ready.”

And He said, `utruk nafsaka wa ta`aal, “Leave your ego, your self, behind and come to Me. I don't want two people inside you to come to Me, I want one.”

“Leave your ego,” means that because we are under the influence of our soul and under the influence of our ego, “Leave your ego and come with your soul to Me and if you do that. then I will open the door to you.”

That is why it is said:

من عرف نفسه فقد عرف ربه

Man `arafa nafsahu faqad `arafa Rabbahu.

Who knows himself (and his limits) will know his Lord.

So we have to begin the journey of knowing our self; what we are not allowed to do and we are doing, we have to stop doing in order that the way will be opened to us. It is a Gnostic way, it is not an ordinary way on the street, not an ordinary way in fiqh or in understanding hadith and Holy Qur'an. No, it is a way that leads you to really understand what is behind every verse in every religion, like the Jewish community must clearly follow Moses (a) in every commandment he came with, and also the Christian community must follow Jesus (a) in everything that he came with, and Muslims also must follow what the Prophet (s) came with. So if we take our religion and move forward, not having problems with the other religions, not to argue, but to work to build a relationship with each other, then we are invoking The Beloved One because the Jewish community through Moses is invoking God, Allah (swt), the Christians are the same and the Muslims are doing the same. So we are invoking the same One but with different Names. So when we know ourselves and we know our limits and we know the relationship between us and other religions, then God will be happy with us and He will respond to what we are asking Him for.

I will mention this: “Say, ‘In the Bounty of Allah and in His Mercy, in that let them rejoice.’ That is better than all they amass of wealth.”

قُلْ بِفَضْلِ اللّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ

Qul bi-fadli Allaahi wa bi-rahmatihi fa bi-dhaalika fal-yafrahoo huwa khayrun mimmaa yajma`oon.

Say, "In the bounty of Allah and in His Mercy, in that let them rejoice.” That is better than the (wealth) they hoard. (Surat Yunus, 10:58)

He is telling us, “Come to My Mercy that I opened for you and rejoice in it. Come to what I like to be merciful and you be merciful to each other.” That’s why the poet said:

We came to You and You brought us,

it is not us who came,

we tried invoking the Beloved with the first step and He brought us.

Nothing else that you do we desire,

Your Door is vast. Your Door can take everyone!

O Muslims, don’t close it! O Christians, don’t close it! O Jewish community, don’t close it! Idol worshippers, don’t close it! Open the door and let it be vast for everyone to enter, and the judgment is for our Lord, it is not for us. Don’t judge people, let The Beloved One judge people. And is The Beloved One going to judge young ones? You have a child there, I heard her crying behind me, can I say to her any word? No. She is two years of age and we are yet infants in the Eyes of our Lord: when we fall, He put us to stand up, we fall this way and He says, “Come back to normal,” and when we fall that way, come back to normal. Is Allah (swt) our Lord going to judge infants? We are infants in His Eyes although He gave us a mind, He gave us a body, a soul, but we are still infants and that’s why Rumi said, “Your Door is vast.”

Your Door is vast.

Its threshold is Your Generosity.

To You do the poor reach for their goal.

And we are poor in our invoking Him, in our love to Him.

Patience is good for everything other than meeting You.

We can be patient, but when it comes to meeting You we are not patient, we need it quickly!

O my Lord! I raise to you the complaint of a perplexed mind.

Hope has made me drunk. I have forgotten the hardships of evil men.

You know my case better than I. Don’t leave me drunk with the wine of Your Love.

Forgive me through Your perfect Generosity.

You own my heart. It is Your Word. Don’t cause me to be separate from You.

Elevate me to Your Presence where I shall always see You.

If we don’t see our beloved one in this world, we say, “I didn’t see my beloved one,” boy or girl, especially in universities, young ones every day want to see their beloved one and if they don’t see them they all around (in pockets), thinking, “I don’t know where I put it!” (looks for cell phone, texting each other. Every moment of what I have seen in universities, not one moment passes without people texting each other. What they are texting we don’t know, we leave it! (Laughter)

Forgive me through Your perfect Generosity. You own my heart.

It is Your Word. Don’t cause me to be separate from You.

Elevate me to Your Presence where I shall always see You.

You are my secret, You are my sun, You are my love, You are everything for me.

My tongue is frozen, my pen cannot write, my heart is bleeding, my mind does not think,

O my Lord, open for me!

And I am the one drowning in it. Extend Your help and save me.

He whom You leave behind is in disaster.

If Your Mercy is only for the good ones, to where will tend the hopes of sinners?

O You Who receive the prayer of the one in need, in the depths of the dark night,

O You Who takes away the hardship and difficulty and pain,

Your people have slept outside Your House, open Your Door for me!

But You are the ever-Wakeful, You never sleep,

Ever-Present and watch above all with Your Mercy.

O God! Forgive those who come against me and forgive me because my love for You is pure.

Elevate me to Your Presence, where I shall always see You!

Give me what no one can get.

Give me what every person wants, what every bird wants, what every whale wants, what every wild animal in the forest wants!

Birds singing, whales whistling, the wind is whistling, the lions are roaring--all out of love to their Lord! Do you think that pious people like Jalaluddin Rumi (q), because he is famous here, and there are many others in the Islamic history, but they cannot understand the language? The Phoenician language is more difficult to learn; it came after 5,000 years that some people at the beginning of the 20th century were able to decode it and understand it, and the Egyptian language and its hieroglyphics from 5,000 years ago.

Today there are divers in whale ponds; they have a whistle and they whistle to the whale and the whale whistles back to them. They understand the language of the whale. How do they understand the language of the whale? It is through a certain wavelength and every sound we make has a certain wavelength that some pious people can hear, sometimes even your voice without speaking to them! They can hear what is coming to your heart that your heart wants you to speak about, they can hear it ahead of time. Until that comment from the heart, until you build it up in your heart and it goes to your nervous system for your mind to give order to the tongue to speak, they will detect in that moment what you are going to say and they say to you, “This is what you are thinking.”

These people are everywhere, so look for them as they are not hidden! If we can speak with an animal, can we not speak with each other and make a relationship with love towards each other? Go in the jungle and see how animals show their love to each other. What do you think about love to Allah, to God? What about love to the prophets? What about love to the Hidden One? God sent Moses (a) to a hidden person; one of God’s servants was waiting for Moses (a) to ask some questions and many of you know that story.

So the problem lies in our heart so to get rid of the diseases of the heart you are cured. So in spirituality invoke the Beloved you have to clean your self of everything it is attached too, or else you cannot invoke The Beloved One. When you go to meet the president, how do you dress? You wear the best dress and what is in your pocket? A perfume; as you climb the stairs you press the perfume to smell nice and go up before the security takes it from you. (Laughter) So what do you think about smelling nice when you are invoking the Beloved? It is not to take a perfume, but it is to take away the bad diseases that give a bad smell to the heart.

Some people have open heart surgery on their heart. These are the different procedures that we have to follow in order that we can hear like Jalaluddin Rumi was hearing when he was whirling and expressing himself with his poetry, and he was rising and hearing God responding to him. That’s what we need, we need to hear the response! We say from here, “O my Lord!” Do you think He will not say, “O My servant!” He will say, “O My servant!” So the diseases of the heart, amrad al-qalb, are:

1. The Hypocritical Heart

You hide what is in your heart and what you say on your tongue is different to what is in your heart. yaa qooloona bi a sinaatihi bi an faa laysa bi ‘l-quloobihim, they say on their tongue what is not in their heart; it means they are hypocrites, they hide the right and say the wrong. We have to take that from our life in order that our heart will be a good heart.

2. The Doubtful Heart

The heart that always thinks bad about others. If you doubt people, your duty is to go to the person you are doubting and ask him, “I have this problem, can you make it clear to me?” So don’t doubt people.

3. The Suspicious Heart

The heart that is always suspicious, thinking, “Oh! They want to do this to me, they want to kill me, they want to do this and that, the teacher is not nice, he is against me in the school, in the university,” but not in Yale, might be in Harvard! (Laughter.)

4. The Deviated Heart

The heart that has become rude and constricted; you speak with them, but they don’t want to hear you and they give you bad answers. Allah doesn’t like that. And the last one is:

5. The Heedless Heart

It is always asleep and that one doesn’t know what is going on, he is ghaafil, heedless; out of hate and jealousy, that heart doesn’t want to listen to anyone.

So if we take all this from our hearts, when we are invoking we are going to hear the answer. It is not important when we write poetry, reflecting our feelings; it is nice, but we need to continue until we get a response. And what is the response? It is an inspiration or revelation through your heart.

Finally, I didn’t want to touch on this subject, but first I want to say there are three things important in life that are mentioned by all prophets and also mentioned by Sayyidina Muhammad (s), which is, “The best of character if you want your supplication to reach to your Lord, you need three good manners.” They are:

1) An tassila man qata`k, To connect with someone who boycotts you, or if there is someone who doesn’t speak with you, you need to try to build a bridge with him in order to make peace, an tassila man qata`k. There are many people who are against each other: husband, wife, children, married children, not married children; they have problems and what is said? He said you have to connect with the one who cut you. So who cuts you from both sides, you have to build a bridge back.

2) Wa t`uti man haramak, And to give to the one who prohibited you from getting what you need or what is written for you, but he played a game that took what belongs to you and now it belongs to him. God says, “Never mind, build a bridge with him.”

3) Wa ta`afu an man zhalamak, And to forgive the one who oppressed you, forgive him for The Beloved One that we are speaking about this evening.

I didn’t want to touch on this subject, but it is important to know about music and poetry, as there are differences between scholars in Islam. I thought Dr. Homayra would touch on it, but I think she left it for me as she did not. There are scholars who say you may not sing or use music in Islam, and that is their opinion; others say it is allowed. So we know in Islam, I am saying this because we are in a university, there is halaal and there is haraam, permitted and forbidden. What the Prophet (s) stated as halaal, good, is good, there is no question about it, and what he mentioned about haraam, not good, is not good, without question. But in between there is a gray area, so the things that fall in the gray area with differences of opinion, you may take the opinion you like, it is permissible. And one of the big scholars that mentioned about music and poetry is Imam al-Ghazali (q), of whom I think everyone has heard? I won’t go into the text, but he wants to say that music and poetry are acceptable in Islam.

Recently the Mufti of Egypt, Dr. `Ali Gomaa, has ruled a fatwa, a legal verdict on this in which he said, “Among the scholars who have ruled on music and listening to music, that music is permissible, is Imam al-Ghazali.” He emphasized the same thing on Imam al-Ghazali (q).

Al-`Izz ibn `Abd as-Salaam, one of the famous scholars in Islam, said, “It can also be done by listening to admonishment and remindful talk and it can be done through songs and odes, and it can be done through music and instruments of which there is a difference of opinion regarding its permissibility.” He accepted it as allowed, permissible, although there are opinions that say it may not be.

And finally, I will mention something which struck me from the Muslim Brotherhood of Egypt in their official magazine, and we know Muslim Brotherhood are austere and not so open, controversial and more strict in some issues, but on this issue of music they were not, and this is really good because it gives you a stand that scholars who are strict on this issue are allowing music and poetry. In the official magazine of The Muslim Brotherhood, Number 5, under the topic “The Islamic Music”:

Symphonies demonstrate the highest level of genius that music can achieve, such as Beethoven, Schwarz, Mozart, Tchaikovsky, and they reflect the emotion and feelings of nature to human beings. In arranging the symphony, the greatest number of experts at playing musical instruments are gathered and arranged to insure they can succeed in approaching as close as possible to the human self-realization.

That means they agree with music and poetry in Islam.

As a result of this, different Egyptian symphonic bands were formed, each one comprising more than thirty players. They had been aided by the Association of Christian Youth in Egypt and they played in the American University in Cairo. It is necessary from us, [speaking about themselves] and so essential to develop a new form of outreach which will create a great opening in the world of music, enabling us to reach a higher worldly position. As a result, we will define a new form of music which will be able to reach the hearts of people and it will be known as “Islamic Music” instead of “Middle-Eastern Music.”

So they changed the name, nothing else. So instead of it being haraam as before, known as “Oriental Music,” it became halaal by being labeled “Islamic Music,” and there is no change in the music. And I mentioned that as I liked that fatwa as it shows how flexible Islam is, where many scholars have given a middle way in order for people to follow what they want to follow. That’s why we say that invoking the Beloved can be done through poetry and music, because it shows the feelings of people and teaches them how to invoke their Lord.

May God bless you and may God bless this gathering and give you the best of times, to be always invoking Him and invoking those whom you love, whatever religion you are. We are not speaking of a specific religion but we are speaking in general, any religion that you follow or in any belief you can invoke that one that you love from within that religion!

May God bless you! As-salaamu `alaykum wa rahmatullaahi wa barakaatuh.


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[1] كنت سمعه الذي يسمع به وبصره الذي يبصر به ويده التي يبطش بها ورجله التي يمشي بها وإن سألني لأعطينه ولئن استعاذني لأعيذنه وما ترددت عن شيء أنا فاعله ترددي عن نفس المؤمن يكره الموت وأنا أكره مساءته ولا يزال عبدي يتقرب إلي بالنوافل حتى أحبه، فإذا أحببته كنت سمعه الذي يسمع به وبصره

الذي يبصر به، ويده التي يبطش بها ورجله التي يمشي بها، (Hadith Qudsi, Bukhari)