Perhaps he rose up and hugged him and made him forget and said to him, Ahmed Allah, who purified you and showed him joy and gladness in him. Perhaps he was good to him after that. Abu al-Husayn ibn al-Sayegh was from the offspring of Abu Ayyub al-Ansari and on Abu al-Sabr Ayoub al-Fihri and on Abu Muhammad ibn Abdullah al-Hajari in Ceuta during the time he spent it there. A long thought, a lot of remembrance, reconciling between the two tribes by himself, so they reconcile with his blessing, and the judge if anger remains with him over the limited after taking God s right from him, then it is the anger of the soul and nature or a matter in himself, so that limited is what is usurpation of God, so God does not reward him, because he did not take into account the right of God and this is from God Almighty says: We tested your news, then He tested them first with what He charged them with. If they act, He will test their deeds. Did they do it to address the truth, or did they do it for something other than that? And it is also His saying, the Mighty and Sublime, on the Day the secrets will be tested, and this is his balance with the people of disclosure. He looked at himself and to beware of the cure that would be for the soul. That is why he forbade ruling in the event of his anger, even if he was not a judge in the case of the one who was afflicted with the establishment of a hadd punishment on him. If his joy was not for him, then that limit was dropped from him in the afterlife, otherwise it is an effect, and I have nothing in the issues of legitimate rulings that is more difficult than adultery, especially if the hadd is imposed on him. He has the right to impose the hadd punishment on him, so he should not be angry when he transgresses the limits, because this is only for the rulers in particular and for the Messenger of God, may God s prayers and peace be upon him, in terms of what he is a ruler. He does not have to guide them, for God says about this to the Messenger, may God s prayers and peace be upon him, that you have nothing but to convey, and he has reached, so listen to whom God wills and deafen whomever He wills, they are the most wise of people, I mean the prophets. He was deaf, and he knew that he did not hear his call For him and his excuse was established with him. If the Messenger was a ruler, it was necessary for him to rule by what God appointed for him in it, and this is an honorable knowledge that everyone on earth needs over the world. The imam is the world of images and the world of souls, who manage these images in what they act in, whether motion or stillness, and except for these two types, he has no ruling on them except for those whom he wants to rule over them.

His soul is like the world of the jinn, and as for the luminous world, they are beyond the reach of the human world over them. Each one of them is on a known station, his Lord is appointed for him, so he does not descend except by the order of his Lord, so whoever wants to bring down one of them, he turns to his Lord in that and his Lord commands him and authorizes him to do so as a relief for this questioner or sends him down. Firstly, as for the tourists among them, their well-known place is that they are tourists who seek gatherings of remembrance. If they find the people of remembrance and they are the people of the Qur an who remember the Qur an, they do not come before them from the gatherings of those who remember anything other than the Qur an. Their livelihood with which they live and their lives. If the imam knew that, he would still establish a group that recited the verses of God during the night and the day, and we were with an ax from the countries of the Maghreb. We took this path to the approval of successful companions who were listening and obedient to us. Such are those in spreading knowledge for the sake of the souls who are nourished by knowledge, and we decided that we should not mention anything of it

Except for the origin that is required for this spiritual category, which is the Qur an. All that we talk about in my gatherings and compilations is from the presence of the Qur an and its treasures. I have been given the key to understanding it and supplying it with it. And speak to him with it the truth in his secret, for if he is the one speaking to his servant in his secret by elevating the means, then understanding accompanies his words from you, so the essence of speech from him is the same as understanding from you.