It has been reported among the arrogant that they will be gathered like scattered shards that people tread on their feet

They are young and humiliated, and to grow up on God s commands, for Paradise is good and there is no evil in it, and Hellfire is evil with no good in it. If a polytheist sees what he deserves if he was happy, he says, O Lord, this is for me, so where is the reward for my work, which is his reward? Then God says to him: When you did such-and-such, and he mentions to him what he did of noble manners, speaking of them, and acting according to their positions, I have rewarded you for that with what I have bestowed upon you from such-and-such. Whoever knows the balance, then he says, You have spoken the truth. Then God says to him, What did you lack from your reward in the slightest, and polytheism cuts you off from entering the House of Dignity, so you come down in it on the balance of these deeds, but it was revealed to the degrees of those deeds, for its owner is forbidden by monotheism to be one of the people of this house, so this is from the inheritance that is among the people of the We mention the words in this chapter in the chapter on Heaven and Hell from this book. This is the transition between the people of happiness and the people of misery. The believer here is in worship and worship gives him reverence and humility, and the unbeliever in pride and joy. The humiliation of the believer and his reverence that his dress in his worship in this world was upon the unbeliever on the Day of Resurrection, God Almighty said: humiliate from humiliation, looking from a hidden side, for this look is the state of the humiliated. It is for God Almighty for fear of Him, and this was the condition of the believer in this world because of his fear of God, for that is the Day of At-Tagaban, when a person sees the attribute of his pride, happiness and joy over others, and he sees the humiliation of others, his grief and his grief over himself. The wretched by what name he asks, he knows the occasions, he knows what ideas give him, and he knows the modalities, and it is of two kinds, a kind of it that is known only by taste, and a kind of it that is perceived by thought, and it is a matter of expansion in discourse, not of verification. Verifying with the knowledge of the qualifiers is only a taste, and the dear, knowledgeable boy Shams al-Din Ismail bin Sudkin Al-Touri alerted me to a matter that I had an investigation from other than the way that this boy alerted us to in the chapter on letters of this book, which is the manifestation of the act. In a way and at a time, I would prove it in a way that necessitates and is required by the assignment, as the assignment to work cannot be from the Wise, All-Knowing, saying, Work and do for one who knows that he does not work and does not do because he has no power over it. It must have a relation in the passive about it in terms of the action in it called the doer and the agent, and if this is in this proportion of the proportion the manifestation occurs in it, then in this way I proved it, and it is a path that is satisfactory and very clear, indicating that the power that occurs has a ratio related to what it has been assigned to do. And I saw the argument of the opponent, very weak and flawed, and when he was one day, this boy, Ismael Abu Sudkin, mentioned, negotiated with me on this issue. The human being is in his image, and if the act was stripped of him, it would not have been correct to be in his image, and it would not have been before the creation of names.