Each one of them is not devoid of whether they are united by one station, higher, lower, middle, or not, for if both are united in one station, then it is not free. Different tastes due to their differences in their eyes, because this is what is this, not in the natural form, nor the spiritual, nor in the spatial. So we know that if they meet in the eye of the difference, or the one is realized by knowing himself, and the other is annihilated from witnessing himself, then they differ in the eye of the combination, or the one gives what he gives what he wants, and the other gives what the seeker gives, so in every aspect they are different in existence, agreeing in the case and witnesses, if the place requires the integrity of each one of them The goal of each one of them is to keep him away from the image of what he is in himself, they are undoubtedly different, and if they are two examples, and if that place requires an analogy, then the situation is like the case and likewise if the totality requires, the sum is all two parties in an intermediate presence, so the current situation does not meet forever In existence, even if they are gathered in the witnesses, and if they are not united by one station, and each one is in a station that is not for the other, and it is apparent in a form that belongs to his owner, and if they are gathered in the form, they are given such strength that each one of them witnesses the presence of his owner in the rug of that witnessed, because the witnessed is manifested in the form Idealism and this manifestation and witnesses is the one in which its owner combines the discourse and the witnesses if he wills the witness. As for other than this presence, there are no witnesses and a discourse or a vision other than and their ruling if they are in this reciprocity is the rule of those who combine them one station in knowing himself or the annihilation of one of them, or one of them is established as a desire and the other is wanted, then he tells The murid about oppression and severity, and he tells what is meant about leniency and kindness, and then nothing but this. One of them does not tell what happened to his companion, for the uttering of each of them is only on the occasion required by his own mood, which was the reason for the different forms of their souls in the origin of their genesis. If he returns to his companions from this state, he says And if one of them is in the Maghrib and the other is in the East for his companions at this hour, I witness so-and-so and I see him and know his image and his ornament is such and such and he describes him with what he is of the attributes. If he did not get to hear what the other had, because they separated in the appropriate as we have mentioned, and if he is one of the people of truth and complete knowledge, and he is told what happened to him, he says, I do not know, because I only know what is required by my image and what I am, for the truth does not repeat an image

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And since this chapter includes every person with a soul, both in truth and in character, we needed to explain in it what the Most Merciful has revealed about himself when he described himself as he likes to be known, and it is known that everything knows nothing except from himself, and he likes to be known by others, and that others do not know him except from those who Himself, if the knower is not in the image of the known, then he does not know it, so the intention that has the purpose of existence will not be achieved. He must be created in the image. It is imperative that He is the Exalted, who combines the two opposites. Rather, He is the eye of the two opposites. The two opposites also because he identified himself in his relation to the two opposites, the first in his body and the last in his spirit and the outward in his image and the inward according to his provisions and the eye is one, because he is the eye of Zaid and he is the eye of the two opposites, so Zaid is the eye of the four opposite and different mixtures, not other and with the psychological spirit and the natural compound. Our friend Taj al-Din al-Akhlatti said when he heard this from us, no, rather it is the eye of opposites. The inner and the first and the last and the first are the eyes of the other and the outward and the inward, so what then but this, I knew you by human upbringing that it is in the divine image, and the discussion will be given about the creation of man in terms of his totality by which he was a human being in chapter sixty-one and three hundred in the chapter of mansions in the house of participation with the right to appreciation

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The divine divisions of the soul of the Most Merciful mentioned in the Qur an and Sunnah, for it is the soul of God from the divided for him what he found of the hardship and distress that he gave him in the existing things. His saying is effective for what he wants and will