From the sects with them, their reward is majesty, greatness, and prestige, and in this world there is fear, resentment, and loneliness, and in the conditions of strife, and in fervent love, and longing, and longing, and stifling, and fear. For its demise, this is a reward for the one who keeps the trust and does not reveal it except by the command of God, and the reward of the one who manifests it by God s permission is to reside next to God from His name, the Lord, not other than the names, and to know the sciences that relate to those who are under his protection and below his status, not to those who are above him. This world and the hereafter, and for them is beauty and kindness, and among the conditions is contentment, and from love, bonding and embracing, and enjoying the pleasure of the beloved and the embrace of it. And the owner of this position cannot be imagined that he will ask from the truth what he did not give him from what is permissible to obtain for him and prevent him from that out of shyness from God, since he did not exert the effort on his part in the work that cost him in the direction of lamentation, so he is content with what His Lord gave him, and he does not find regret that he missed what he did, even though he was aware of what he had missed, because at that time he was enjoying the pleasures in which he was in, and we have explained the origins of this house.

Chapter Two hundred and eighty-seventh on knowing the house of the Asmdani Transfiguration and its secrets from the presence of Muhammad

The person of the time has a soul that manages it *** scented perfume from the world of the matter

Jim and appointed Wafa from her homes *** His messengers brought him in a firm remembrance

It has two prayers from the knowledge of the unseen and what *** for the noon and afternoon that pride and dawn

Whoever wants to find out what this house included in the As-Samadani Manifestation, which is unique to him, of knowledge, facts, luminous secrets and others, let him read it in the chapter of the heart from the book The Positions of the Stars for us in the knowledge of this path.

[ The resurrection is from the house of transfiguration ]

So know that this mansion is repentance, and from whom Abu Yazid al-Bastami realized, and it is the self-association, and it does not belong to the knower of God except from witnesses who are verified from behind the veil of a human appearance. The sciences such as grammarians, numerals, engineers, physicians, theologians, jurists and others. From what this sect termed identity, ego and selfishness for purposes in their souls, this house is from that house of selfishness. It does not appear in the testimony, but the houses that are in the unseen are of two kinds of mansions that have traces in the testimony, those traces are inferred on them, even if they are unseen, whether this divine definition is mentioned or not in terms of speech and the mansions that do not have an impact in the testimony, they are known only through the divine definition And we do not verify the realization of the houses of traces, and this selfishness is among the houses that have traces in the world of martyrdom and the kingdom, and its effects are different, and it is restricted by the difference in its effects, even if it is in itself absolute, sometimes it is restricted to the name of a pronoun such as This is in the rank, so you need another restriction, such as the saying of the Most High: Indeed, We revealed to you, for we and the Nun are the ones who revealed to us on one level in terms of the oneness of the reality of the association and the restriction because I am the revelation and the restriction for the Nun whom We revealed what he mentions after him of the Qur an or the spirit or something else, and sometimes it is not restricted to the name of a pronoun such as their saying, I am. So-and-so built, as it was said

We built a dabba when he found the water *** Death is sweeter to us than honey

And I did not find anything like this in the Qur an, so we used to cite it, but I cited this, even if it was not a Qur an. It is from the words of the Arabs in whose tongue the Qur an was revealed, and which I adhered to in this house, the divine revelation, not the revelation of those who know among His servants, either by what He performed in His creation or what He carried out in His creation and revelation. It is divided into two parts: the revelation is on the side of defining the status of what He does in His creation or what He performs