So my beloved is from me, and I am faithful, and I have

As for our saying that love goes with minds, they said:

There is no good in love that is managed by the mind

Abu al-Abbas al-Maqrani said, Love is more intellect for souls. They only said that because reason limits its owner, and love among its descriptions is misguidance, confusion, and bewilderment contradict the mind, for reason unites you and confusion separates you. By broadcasting, he dispersed the concerns of the lover in many ways. The Almighty said, And among them He has sent many men and women. Likewise, His saying is scattered in vain. And the lover is in the judgment of his beloved, so there is no measure for him in himself. His beloved is good to him and that he sees from him the same as what this lover sees, and this is confusion and according to this the example is good in every eye of whom you wish. His beloved is from her, and he says, Do this, so that we may reach my beloved with this or such-and-such action. He is still confused in which ways to legislate, because he imagines that the presence of pleasure in his beloved in the senses is greater than in the imagination, and that is because of the intensity of the intensity over this lover and he neglects the pleasure of seeking pleasure. Horses in the state of sleep, for it is more intense than pleasure with imagination, because it is more connected to it than imagination, and connection with imagination is more than communication with the outside, and it is tangible, so its pleasure is more connected than imagination. Perhaps he will find a trick in this matter, especially since he heard about it in the saying of the one who said

If your passion is true, you will be guided to tricks

I mean, what do you do to connect with the beloved?

( arrived )

The first thing I remember of the epithets of lovers is what Yunus bin Yahya bin Abi Al-Hassan Al-Hashimi Al-Qassar told us in Mecca, facing the Yemeni corner of the Holy Kaaba in the year five hundred and ninety-nine. Abu Bakr al-Dinori al-Mufsir told us in the year two hundred eighty-eight, Muhammad ibn Ahmad al-Shamshati told us, he said: I heard Dhu al-Nun say that God has servants who fill their hearts with pure love and open their souls with longing to see Him. My God, to You their bodies were humbled, and to the increase of You, their hands were unfolded, so You made them taste the sweetness of understanding about You, with which You made their lives pleasing, and You lasted their bliss. The fearful and with you the hearts of the negligent have despaired of relief from their apathy, and the greed of heedlessness is diminished in them. They are the ones whose hearts melted with the thought of sorrows, and they served him in the service of the righteous. It is softened by the gentleness of the mirage for the meaning I mention, and that is that the thirsty mirage considers it water, and that is because of his thirst. His intent is a sense of water, and God means it to him from where he does not perceive, just as He, the Almighty, deceives the servant from where he does not perceive, so He takes care of the slave in resorting to him and returning to him and relying on him by cutting off the reasons for him when he shows them to him from where he does not feel, so the presence of God is with him when he loses the imagined water in The mirage is his return to God when the reasons were cut off and the doors were closed without what was required. Their souls think that they are upholding the rights of God that He has imposed upon them, and that they turn away from God s command, out of love for God and longing for His pleasure.