In al-Barzakhs, between meaning and sensation is like flesh between bone and skin

[ Consideration is that the face is flowing, the eyes are protruding, the eyes are moderate, the head is fluid, the shoulders are at the level of the neck ]

And as for his being a flowing face, it is fluency and cheerfulness, and as for his being eyes, it is a correct view of matters. The shoulders are the possibility of harm in backbiting without a trace. As for the straight neck, it is looking forward to things without inclination towards them

[ Consideration is in the length and shortness of the neck, the moderateness of the neck, the lack of meat, the subtlety of the voice, its clarity, and the length of the limbs .]

As for excessive length in the neck, it is anticipation of what is not necessary, such as spying. As for excessive shortness, it is neglect in what one should look forward to. As for moderation of the core, it is straightness of expression with the weight with which the benefit falls to the addressee. As for the lack of meat in the hip and steel, it is his consideration of the matters that he leaves upon and relies on. To conclude it to one of the two sides, for if it is an isthmus, it is estimated by it in most cases. As for the fact that the voice is hidden, then it is keeping the secret in the place of loudness. As for the purity of the voice, it does not add anything in it. As for the length of the structures, it is for the gentleness of dealing. As for the extension of the palm, then he threw the world without attachment.

[ Consideration in the lack of speech, laughter, and the tendency of printing to be twofold ]

As for the lack of speech and laughter, he looks at the sites of wisdom, so he speaks and laughs as much as needed. As for the fact that his nature tends to be twofold, it is that he is dominated in yellow by delinquency to the upper world and black to the lower world and extracting what is hidden in it from the coolness of the eyes from what nature obscures the most intellects in the consideration of what preceded In their minds there is a disgrace of nature, and as for him being in his eyes joy and happiness, he is the attraction of the souls of others to him with love, and as for his being little greed for money, he is far from everything that he tends to that which has no benefit in it, and as for him not wanting to control you or leadership, then he occupied him with the perfection of his servitude, not him. As for the fact that it is neither hurried nor slow, i.e., it is neither quick to take with the ability nor incapable

[ Reference of the masters of wisdom and faith in dividing matters into praiseworthy and blameworthy ]

Likewise, when we looked at the masters of the wise physiognomy, we found them returning in this to two parties and an intermediary, and they divided matters into praiseworthy and blameworthy, I mean morals, and they put all goodness in the middle and made deviation in the two ends. All of this is very blameworthy, and the one who is moderate between them, who is not inclined to one of the two parties, for example, is outside the bounds, is praiseworthy, as mentioned above. By avoiding the good from God except what the law makes good and ugly. So when we saw the praise and censure of the action from the point of view of the law, we looked at how to bring together two parties and an intermediary to make the two parties contradict the rule of the middle, which is the subject of moderation.

[ A person is not free from being one of the three in view of the Shariah ]

So we say that a person is not free from being one of three in regard to the law, and he is either purely esoteric, and he is the one who says that monotheism is abstracted to us now and in action, and this leads to the disruption of the provisions of the law such as esotericism and reversal of what the legislator wanted with it. A believer, or it is purely apparent and pervasive so that it leads to embodiment and simile. This is also the same as that is attached to slander according to the Sharia. Either it is in accordance with the Sharia to understand the tongue. Wherever the street walked, he walked and wherever he stood, he stood one foot in the foot. That His Prophet says, Follow me, God will love you and forgive you your sins. So following the Legislature and tracing its trail necessitates God s love for His servants and the health of eternal happiness. He likened that from the world of martyrdom and his being an infidel to that in his heart, then he is from the world of the unseen, and if we have the tasteful intuition of faith, as we mentioned and as we complete it, God willing, we judge him to be an infidel. God in our souls and we kept his money and his blood infallible according to the Shariah for the emergence of the word of monotheism.

[ The upper world is the engine, the world of sense and testimony ]

Then for you to know, may God grant you success, that the supreme world in general is the mover, the world of sense and testimony, and under its oppression is a wisdom from God Almighty, not for himself worthy of that. The world of testimony does not appear in it the rule of movement, stillness, eating, drinking, speech or silence except from the world of the unseen, and that is that the animal does not move except On purpose and will, which are the actions of the heart, and the will is from the world of the unseen and movement and the like from the world of testimony and the world of testimony whenever we perceive it by sense, habit and knowledge