I entered this place in the month of Muharram in the year five hundred and ninety-seven, while I was traveling to Abu Hasil’s house in the Maghreb. I was delighted with it and did not find anyone there, so I felt lonely in it. I remembered Abu Yazid’s entry in humiliation and poverty, and he did not find anyone in that house, and that house is my home, so I was not lonely in it because The longing for homelands is inherent to everything that exists, and loneliness is associated with estrangement. When I entered this place and was alone with it, I knew that if anyone appeared to me in it, he would deny me. So I continued to follow its corners and its secret places, and I did not know what its name was, even though I investigated it and what God had bestowed upon him who gave it to him, and I saw the commands of the truth appearing before me and its ambassadors descending to me. You want my companionship and ask to sit with me

So I left, and I was in that state of feeling uncomfortable with being alone, and being with people only happens with sex, so I met a man in a house called An Hal, so I prayed the afternoon prayer in a university, and then Prince Abu Yahya bin Wajten came, and he was my friend, and he was happy with me and asked me to stay with him, but I refused and stayed with his clerk, and there was sociability between me and him, so I complained. To him, I am alone in a place I am happy with. While he was keeping me company, the shadow of a person appeared to me, so I got up from my bed to him, hoping that I would find relief in him. He hugged me, and I looked at him. I saw Abu Abd al-Rahman al-Sulami, and his spirit had embodied for me. God sent him to have mercy on me, so I said to him, “See you in this place,” and he said. I was caught in it and I died in it, for I will not leave it .

So I mentioned to him my loneliness in it and my lack of companionship, and the stranger said, “I am lonely, and after divine providence preceded you in attaining this position, thank God and to whom, my brother, does this happen?” Are you not satisfied with Al-Khidr being your friend in this position, when Moses denounced his condition despite what God testified to him of his justice? Despite this, he denounced what happened to him, and what he saw was only his appearance. He saw his condition, and he denounced it himself, and the power of jealousy that God bestowed upon his messengers caused him to do so. If he had been patient, he would have seen, for he had prepared for him a thousand questions, all of which had happened to Moses, and all of which he denounced about Al-Khidr. Our Sheikh Abu Al-Naja, known as Abu Madyan, said. When Al-Khidr learned of Musa’s rank and his high status among the messengers, he complied with what he forbade in obedience to God and His Messenger, fo

So I said to him, O Abu Abd al-Rahman, I do not know a name for this station to distinguish it by. He said to me, “This is called the Maqam al-Qarbah.” So I investigated it, and I investigated it. Suddenly, it is a great station for the scholars of drawings from the people of diligence, in which they have a firm footing, but they do not know that they are in it, and I saw the divine supply flowing to them from this. This is why some of them deny each other and some of them make mistakes about each other because they have no taste and they do not know from whom they derive observation and revelation. Each one of them is right, just as every prophet in this Muhammadan era has a law and a method, and belief in all of that is obligatory for every believer, even if we do not abide by their rulings except what we are obligated to do.

The diligent scholars are among the scholars of Sharia, the heirs of the messengers in legislation, and their evidence takes the place of revelation to the prophets. Differences in rulings are like differences in rulings, except that they are not like the messengers for not revealing, for the messengers encourage one another from one another. Likewise, the scholars of diligence are the scholars of diligence. As for those who are not the scholars of revealing, they make each other wrong, even if they say so. Al-Khidr told Musa from the first time he accompanied him: “I will not do anything that you see me doing about my own affairs, I will not deny it, nor will I deny it, and God has spoken to him by saying, ‘You will find me, God willing, patient, and I will not disobey you in any matter.’ Patience is only in what is difficult for it. If patience were to take precedence over the will, as the Muhammadan does, he would be patient and not.” He objects, for God presented him in the me

Whoever wants to obtain God’s knowledge of His creation should stop at the order of His wisdom in things, and give precedence to what God has put forward and postpone what God has delayed, for among His names are advance and delay. So if you delay what He has presented or advance what He delayed, then it is a hidden dispute that will result in deprivation. God Almighty said, “And do not say anything about anything.” I will do that tomorrow, unless God wills. So he delayed the exception and made it before Moses, but he did not have patience. If he had delayed it, he would have been patient. This verse is mentioned in the Hebrew language in the Torah. So, by God, by God, O our brothers from the people of this Muhammadan religion, stand on the feelings of God that He has made clear to you, and do not transgress what He has decreed for you .

Do you not see that when he ascended Safa during the Farewell Pilgrimage, he, may God’s prayers and peace be upon him, recited, “Indeed,