Either for a reason that awakens him, or for the eye to fulfill its right in that particular sleep due to the mood in which he is in, the mood of the one who is tired and the mood of the one who is relaxed is not equal. Or some of them according to what happens, either by something disturbing that he sees in his sleep, or someone who is awake awakens him intentionally, or a great cry or movement, or whatever of these reasons in the world of sense is intended for his attention or not intended, but it happens by agreement. You like to do it, so you sleep on that mind and it is related to that matter, so it disturbs him, so he wakes up before fulfilling his right from sleep, and the purpose of what we have mentioned is nothing but to let you know that the world is not devoid in every soul of impossibility, even if not. Whereas its essence is what is known when it becomes impossible to a matter what it was from the state before that transformation, but that the transformations may be hidden and some of them are subtle and some of them are apparent to the soul, as the impossibility of their thoughts, their apparent movements and their conditions, and they beat and are hidden like their impossibility in their sciences, powers and colors. Al-Mutawloonat by renewing their likes, so they do not perceive that matter except for those who are among the people of unveiling, for he realizes that and removes from him the confusion that blinded others from realizing this matter.

The essences of the world are impossible to them. What we said are the possible ones, not other than them. They are in the objectivity of their evidence, and they are the saying of the Most High. We only say of a thing if we want it, and if it appears from His saying, Be not the object of existence, and it is His saying, and I created you before, and you were not a thing, which is your destiny, and it is your destiny. On reality, the appearance is the appearance of his own eye, and if in the objectivity of his proof he is apparent, distinct from others in his reality, but to his Lord, not to himself, so he did not appear to himself only after the divine command is attached to his saying, be with his appearance, so he acquired his appearance for himself, so he knew himself and witnessed his eye, so it is impossible from the thingness of his proof to the thingness of his existence. in himself from his being not apparent to himself to a state in which he appeared to himself with the discretion of the Almighty, the All-Knowing. The Almighty then reveals to the truth as the truth revealed to him, and he does the truth with what his servant revealed to him for a time and he may not act for a time just as the servant if the truth is revealed to him, he orders him to do something or leave it, he obeys him for a time and disobeys him for a time, so the truth appeared to the person charged with his image in giving and loyalty, so what the slave saw in The truth is nothing but its image, so he does not blame anyone but himself. If he calls the truth in a matter, he does not answer him. Do you not see the angels when they did not disobey God Almighty in what he called them to do, as he told them what they called him in something, but he answered them because they are not in the form of preventing what the truth called them to And the world does not witness of the truth except the image of what it is

That is why, may God s prayers and peace be upon him, he said, Amen after reciting Al-Fatihah.

Because securing the angels is acceptable to God, he is answered, so the time of the answer to the angels coincided, so he received the answer by virtue of subordination, except that his time was the time of his response to him as a reward for what he complied with the order of truth at some time. God is one, and I do not obey Him. Rather, the whole matter is for God, and it is His saying, and to Him all the matter is returned. The actions of the servants are created by God, and the servant is the subject of that creation. The whole world is confined to three secrets, its essence, its forms, and transmutation. He described himself as every day a different matter and affairs, and described himself with joy at the repentance of his servant, and he did not rejoice in it before it was.

His saying, may God s prayers and peace be upon him, that God does not get bored until you are bored

And it was mentioned about him who knew him, who are the messengers, peace be upon him, that God Almighty will become angry on the Day of Resurrection with an anger that was not angry before him and he will not be angry after him, as befits his majesty. If he manifests himself to his servants, and the transformation is the essence of transubstantiation, there is no other than that in appearance. That he is a knowledgeable, capable, i.e. capable of creating the possible, but he can appear in the form of his creation and not appear, so he appeared in the creation of the form of the possible for what he willed, and there is no difference between the possible in relation to Him, Glory be to Him.