It is related to the truth, so we mean the truth here what appears to the creation in the lawful actions, so the secret is desired in this right because of the divine knowledge that is included in the lawful rulings and is not revealed except by acting on them, for the outward is stronger than the inner in judgment, that is, it is more general because the outward has the place of creation and the truth. And the inward has the place of the truth without creation, since the truth is not hidden from itself and is apparent to itself. We do not know him, so he did not reveal himself, and from the relation of the scholar to him to indicate him, he also knew himself and we taught him, so the apparent two ratios prevailed, and he was stronger in judgment from the inside. In Dharm, and there was no flesh on me and damm

" Chapter Two Hundred and Thirty-Four "

Awe is the fear of being overturned *** and of a threat to the truthfulness of the truthful informant

Evidence for it is from hooliganism *** The frightened monk is the former haste

He walks in a blinding darkness *** The life of the suspicious and the life of the lover

He walks with his determination in fear, so you see him *** He is afraid as he walks from the suddenness of the knocker

[ Awe in three ways ]

The dread of the people is said about three aspects: dread of realizing the threat, dread of perverting knowledge, and dread of fulfilling the command of precedence. The first, if the threat comes by way of news and the news does not include transcription, then it is fixed. The second is the reversal of knowledge, so God erases what He wills and proves, and the third alters what is said by absolute dread. It is not restricted to a specific matter, it is every fear that the slave has to be careful not to adhere to the limits of what has been legislated for him, whether it is a divinely legislated ruling or a judgmental ruling as the Almighty said, and monasticism they invented, that is, they legislated it for themselves what we imposed on them from the beginning, so he considered it the right and took them by not observing it. God s pleasure, so he praised those who take care of her, so that the intent and intention is good in that, and in speech is precedence and delay, as if he was saying, They did not take care of them, they had the right to take care of them except for the sake of God s pleasure, that is, those who took care of them. Praying in Ramadan He said the blessing of this heresy, so he called it heresy, and the Sunnah has moved on that to this day. He was called a monk, and the law was called a monastic, and God praised monks in his book. Among the people are those who attached their fear to a threat and feared its influence, like the Mu'tazilites who say that the threat will be enforced for those who died without repentance.

[ A believer regrets committing a sin .]

So know that here is a point that I should warn you about, and that is because it is impossible for a believer to commit a sin that God has promised, and then dread about it, unless he finds in himself regret for what he committed.

He, may God bless him and grant him peace, said, Regret is repentance.

He did it by remorse, so he is repentant, so the rule of threat has fallen due to the occurrence of remorse, for the believer must hate the transgression and not be satisfied with it while he is in the state of doing it. They mixed a good deed with another bad, and the Most High said, Following this saying, May God accept their repentance to them, and perhaps God is obligatory, and His return to them is only forgiveness, and He grants them repentance for it and repentance is repentance. And he has a bad deed in one way, which is his committing it, and with this regret, fear judges him, whether he knows what we have said or is not. The question is about what happened to him, and he is still sensing, and it is a kind of threat, for God says, so whoever does an atom s weight of good will see it, and whoever does an atom s weight of evil will see it, then it is necessary for the one who does this to stop him. You have the ugly deed that he must see, and the truth in this verse has not been blamed for it, for seeing it is inevitable.