Outside or from within. If it is from outside, it may or may not be proven. And if it is from within, then it must be established, like Ibrahim bin Adham, for he was called from his saddlebag, so he turned towards him, then the call came from his heart. Silver, in the one water, and in the other sesame seeds, so I ate from sesame and drank from the water, so the blind grenade itself was represented to him in this picture, because she was in a state of blindness from disobeying what is on him of God s grace, so he knew that and went back to God. He is in his condition, and for this reason they were established, and the divine alert may be from an incident and from the incident. Our return to God was the most complete of the causes, because the facts are the glad tidings, and they are the first divine revelations, and they are from within, so they are from the soul of man. He sees it in a state of wakefulness and it does not obscure him from the perceptions of his senses at that time. Rather, it is called an illness because it causes pain in the soul for what he has missed of the right that was created for him, and he imagines that if he died in a state of violation, how would his face be with God and if He forgave him, he would not be ashamed of him when he disobeyed him By His grace, and by His grace upon him, He gave him time and did not He will take him to account for what was from him, as we said in the systems for us

O he who sees me and I do not see him *** how much I see him and does not see me

Some of my brothers said to me, How do you say that he does not see you when you know that he sees you?

O he who sees me as a criminal *** and I do not see him taking

How many times I see him in peace *** and he does not see me in pain

If there was nothing in the violation but shyness, it would be great, rather it is greater than the punishment, for forgiveness is more severe for those who know than punishment, for the punishment is a punishment, so rest is after fulfillment. Shame is ever so, and therefore if God forgives the servant of his sin, he prevents him from remembering it and forgets him, for if he remembered it, he would be ashamed and there is no torment for souls greater than modesty until the owner of modesty would like that it was nothing as the perfect said, I wish I had died before this and I would have been forgetful and forgotten, how is this shyness? That is why they said, Your father was not a bad person, and your mother was not a tyrannical woman. So God cleared her of what they attributed to her because of the torment of modesty from her people. It was not said, so Abi Yazid said when it was said to him: Does the knower and the knower disobey the people of disclosure? He said, And God s command was a predestination. He knows that, so it is necessary, and it is a disobedience, so it is necessary to wear the veil as well

He, may God s prayers and peace be upon him, said, If God wants to fulfill His decree and decree, He robs the wise of their minds, so that if He fulfills His decree among them, He will return it to them so that they will be considered

The same applies to the case of the knower, if God wants the violation to occur from him, and his knowledge prevents him from doing so, then God makes that act pleasing to him with an interpretation in which he has a face to the truth. The act as he did with Adam, he disobeyed by interpretation. If it is realized after the occurrence that he erred, he knows that he disobeyed, then the apparently disobedient tongue judges him to be disobedient and he is disobedient to himself. But in the event that the act occurred from him, then it is not due to the suspicion of interpretation, as the mujtahid in the time of his legal opinion about something, believing that that is the exact ruling. In the second case, it appears to him with evidence that he erred, so the tongue of the one who appears to him is wrong at the time of the appearance of the evidence, not before that. The apparent sin is upon him because he did not realize that it was abrogated by permission from the legislator, so the apparent tongue as a mujtahid is mistaken for the injury of other mujtahids by mistake depending on him on his evidence. The matter is to be insightful, and he is the one who is taken care of in the first step. If the illness bequeathed him to the cause of his purification, he will be purified. If the purification takes place, he will forget what he was in opposition to, and he will be occupied with what he was directed to. your repentance i will forget you