Evidence and not like that, for if the sign is not clear, and it is to verify it and by it, the prophets and the saints cut off what is given to them from God. He did not reach what was reported to us about the extent of the gnostics who perfected their work, that he told him about a man of the time that he saw a veil that had come out to him from the presence, and he gave a sign in that man and until now, he did not see it because he did not see that sign. So Abu Al-Badr, may God be pleased with all of them, said to him: After that, you did not see many men, so he said to him: Yes. So, this is the owner of a sign, but what is clear in his sign, for the sign is in the inner and does not depart from him, and he is the one who is with it clear from his Lord in himself. It appears that is why Ragheb said what he said in the sign He did not indicate who was the subject of the mark, whether he or that man, so when he approved

With the occurrence of what Abu al-Badr said to him about entering upon him in his sign, we would definitely know if we were willing to believe in his claim that the sign was in something other than him, for he is not on clear evidence from his Lord, his sign in him is what is in others, so it may be true what Abu al-Badr said that the man had He entered upon him among the men who saw him and became astonished by him, so Abu Al-Badr s objection to this knower was a valid objection that was written on the way, and a well-received affirmation in that was a sincere affirmation of the sincerity of his claim. Evidence and justice to the mark that the subscription includes. As for Sheikh Abu Al-Saud Ibn Al-Shibl, the Sheikh of Abu Al-Badr mentioned, the description of his condition is that he was aware of his Lord, except that he was the wisest people of his time, and if not what Abu Al-Badr mentioned about him, he rebuked someone in mentioning Abdul Qadir with anger, not silence He calmed down and knew him that he knew Abdul Qadir how his condition was with his family and his condition in his grave. He would have been a pure slave, but he lived after this. It is possible that he became a pure slave because he did not rebuke this person for having done something forbidden in Sharia, but rather described the conditions of Abdul Qadir and the greatness of his stature. legitimate, and rebuked him and was angry with him, that did not deprive him of that He is a pure slave, so glory be to the one who gave Abu Al-Saud what he gave him, for he was one of his time in his regard. My God, he was engaged in himself for the sake of time, for the right of someone who was or for other than God, on a position in which this speaker has abused etiquette, and his rebellion is something that achieves his servitude and does not deprive him of it. The position is what it requires in terms of its perfection, so this sheikh must be on one of them and he was not judged by one of them. That his balance among the elders was preponderant, God benefited us with his love and the love of God s people, and we have mentioned from this house some of what he likes from the divisions, for they are all frightening, and God speaks the truth and He guides the way.

Chapter Two hundred and eighty-four on knowing the house of honorable competition and its secrets from the Prophet Muhammad

The trade of the horses of thought in the arena of understanding *** occurs in that trade of knowledge

With secrets of taste that do not obtain comfort *** transcend the air-conditioned and quantitative conditions

I raided the army of darkness in the morning *** and it resulted in my sun and announced my concealment

And the trigger of thought was a fire that was born from the beating of the soul, which was born from a body