And the things that are absent that minds do not perceive with their thoughts and have no perception except with goodness, and images are nothing but objects of possibilities, and the essence of the world is nothing but what we have mentioned. Among the people are those who know that on unveiling, and they are our companions, messengers, prophets, and those close to them, and among the people are those who find that in their strength and in their intellect, and they do not know where it came from or how it happened to him. So they involve the people of unveiling in the ruling, and they do not know what the matter is, and they say.

The cause and those who say about time and those who say about nature and what is beyond these, they have nothing of this ruling, just as these sects have no knowledge of what the people of God know. They have to say that ruling, except what the people of God know. He does not know its origin and does not know that it is its image in the essence of the world, but rather imagines that it is the essence of the essence. And he established the ruling as it is upon him, because the essence is what is the essence of the image, so there is no ruling for the likeness of it, and for this he said, There is nothing like it because of the lack of resemblance, for the facts are aimed at it, and He is the Hearing, the Seeing, proof of the images because it is a living chapter. His degree is that he is a believer in the news in his attributes as he believes that there is nothing like him, and both judgments are right, rational consideration and acceptance. Things overlapped, rulings were united, and notables were distinguished, so it was said from the face of this, this is not about Zaid and Amr, and it was said from the face of this, this is the same, this is from Zaid and Amr, and that she is a human being. Something and He is the All-Hearing, the All-Seeing, and the Ruling of Hearing.

Whoever wills, let him believe, and whoever wills, let him disbelieve *** and whoever wills, let him be unable, and whoever wills, let him see

Whoever knows the knowledge that I have taught him *** it is true that he should be pleased and thankful

If he attains piety, then be aware of what *** says to someone who knows that and feels

And he did not say this saying to the creation in vain *** but it is a reminder for whoever wills, let him remember

It is the blind confusion of the one who is blind *** He is the supreme sight for the one who has sight that sees

And when we appeared in the presence of his blindness *** we knew the presence of proximity in us and we were not limited

A signal and a warning arrived

Know that every person who pronounces a hadith, he does not utter it until he imagines it in himself and establishes an image that expresses it, he must. He does not accept the existential image, such as one who imagines that he has a child, and a child is born for him, and a person standing like him appears in his eyes. In the universe there is speech that cannot be interpreted, and that is why he said, And let us teach him the interpretation of hadiths, and every speech, because it occurs to the listener. No, and he accepts its expression, and it does not require the understanding of the listener who does not understand that term or that phrase, for the sciences of tastes and modalities, and if they are accepted, are transferable, but since saying and expressing them is for the understanding of the listener, so they said what is transmitted and what is not understood by the listener who is aware of it is not necessary to not He came to himself with a word that indicates what he tasted, so that that word would have a warning and a reminder to him if he forgot that at another time, even if he who has no taste in it did not understand it. And interpretation is an expression of what that hadith leads to