And they did not say, and it is certain that our Lord will admit us, and they did not say our God with the people, and they did not say with your righteous servants, as the prophets said. And we explained in it that the one who says about the station of knowledge, if you ask him about it, responds with what the opposing person answers in the station of knowledge, so the dispute occurred in the naming, not in the meaning. With what he gives him of the conditions and disposition in the world, but his condition is that he knows, if he wants to control the case, because control of the conditions if he knows that his descent does not affect his position, and that is why they do not descend to the case except by a divine command. All stations, for he wants knowledge, not by condition, and he may give a condition, but it is not a condition. If someone says that it is a condition, then he is a claimant who has no knowledge of the path of God nor of the conditions of the prophets and the great saints. For a station deficient in the moment, I mean in this world, but in the Hereafter, no. Just as witnessing dispenses with seeing the Gentiles, so the station goes by adverbs, because steadfastness corresponds to demise. End part eleven and one hundred

( In the Name of Allah, Most Gracious, Most Merciful )

[ Indeed, God has placed in the thinking power the disposition of existing things .]

And know that when God Almighty created the power called intellect and placed it in the rational soul to meet with it the natural desire, if the soul was judged to spend it in a way other than the bank that the Legislator appointed for it, then God knew that he had deposited in the power of reason the acceptance of what gives him the right and what gives him the thinking power, and God knows that He placed in the thinking faculty the disposition of existing things and their control over them according to what the imagination controls, who is given by the sensual powers and who is given by the visual powers that which they did not comprehend in terms of the totality of the sensory power. When he knew of her failure to realize what she wanted from that, he addressed her in the Qur an and warns you that God Himself is merciful to His servants. faith, so you will suffer the misery of eternity, then

The Messenger of God, may God s prayers and peace be upon him, commanded us to forbid us to think about the Essence of God.

As some of God s servants did, they began to speak about God s essence from the people of consideration, and their articles about God s essence differed. As a mercy to them, they turned away from God s mercy, and their striving for the life of this world went astray, while they thought that they were doing well. The ten sayings were uttered about that, and they were, as it came in the proverb, I hear a bang and do not see grinding. Then the law came in the opposite of what the minds indicated, so it came with coming, descending, leveling, joy, laughter, hand and foot. With the proof of these attributes, if they were impossible, as the mind indicates, he would not call them himself, and the truthful report would be a lie, since God did not send a messenger except in the language of his people to explain to them what was revealed to them so that they might understand. He told his nation that he had reached, so we were ignorant of the ratio B, not something like it in particular, and we understood the reasonableness of these incoming words and that what is reasonable from them is one in view of the situation, so their ratio varies according to what is attributed to him. A believer is a scholar, and whoever attributes it to one of the aspects of the banks that are outside the embodiment, there is neither a believer nor a scholar. In the Essence of God with what the intellects give evidence, and we have come to the knowledge of that with what came from the transmitted with the denial of similarity in relation and correct knowledge