Exalted be He in the event that it is characterized by non-existence for its own sake, and this is the original additional existence and the additional non-existence, so the conditions are established for the world and for everything other than God, and that existence is not the essence of existence except in the right of the Almighty, so that it is not caused by its existence. A person is saved after he emerges from the darkness of his nature and desires to the light of his mind and his guidance for forty mornings appears from him like what appeared to him and takes from him the same as what he took and that is the first degree of the third dinar and the first carat of it and remains in it until he must ask for someone who takes it on his behalf if it is obligatory upon him. Legally as the duties of all notables, that was the first carat of the fourth dinar, and he was named a man at that time, and if he did not achieve this obligation, then he is not a man. So it is existence in the eye of non-existence and steadfastness in the eye of negation, and that is why the truth created it. The perfection of masculinity is accidental, and perfection of worship is subjective, so between the two places is what is between the two perfections. For these are the light, and for these are the rewards. The Most High said, they will have their reward, meaning from their accidental perfection, and what deserves the reward for every accidental matter, and for them is their light from their self-perfection. God is the light of the heavens and the earth. Accidental perfection and does not fall into subjective perfection. The Almighty said those messengers preferred some of them over others. He said, They are degrees with God, and He did not say to them degrees with God, so He made them the chiefs of degrees, because they are the eyes of self-perfection, and by accidental perfection for them He made the two heavenly degrees of perfection. God makes us among the people of self-perfection by His grace and generosity, and I hope from God that I have attained it in an attainment that cannot be prevented by my good faith in my Lord. His servants, and that He, Glory be to Him, has lifted the mediation in His command between Him and the hearts of His servants, for His command, Glory be to Him, to remove intermediaries is not imaginable that he would be disobeyed, because he was, if they were, to be said only to the one who is described, and he was not. It is described, unless what is imagined of it is not a predicate, and if the divine command is through mediation, then it is not to be, because it is one of the characteristics of the nihilistic command that is not by means, but rather the order is with what indicates the action, so he is commanded to establish prayer and pay zakat, so he is told to establish prayer and pay zakat, so he derived from the name of the verb a name The command is obeyed by whomever of them he wills, and whoever among them will disobey him, then they obey him, as we have mentioned with this divine transfiguration of the hearts of his servants in which the commanded does not need evidence or proof that the answer is necessary from himself, because the necessity is only imagined here because man is not able to repel what is in himself. But it is related to what is in the soul of man, so the ruling is for what you are about who you are, so he believed and must, or pray and must, or fast and must, according to what you give him the reality of the matter to which it is attached. He is disobedient, but he is helpless and lost in reality, because there is nothing in him that he was commanded to be composed of, and God is the Rich, the Praiseworthy

[ The result of manhood is victory over enemies ]

And know that divine conquests that are related to the universe, such as victory over enemies and oppression for them, and mercy for the guardians and sympathy for them, is only from the results of manhood and not from others. Indeed, divine perfection is in effect the influence of power over capabilities, the influence of the will over desires, the emergence of the provisions of the divine names, and the self-perfection of the Self, who is absolutely rich in all of this. He is self-poverty, so he is in his worship that is the owner of self-worship without a conjunction he commanded it because the matter is only related to accidental matters, not self, so it is not said to the slave be a slave, he is a slave to himself. This house gives all of what we have mentioned, and it is exalting itself with what it deserves of praise, which befits self-perfection.