He is not standing by himself except that he is glorifying his Lord with His praise, and this is an epithet that is only for one who is described as alive. And if he was not in a place, he would be ashamed of his limbs and the subjects of his body, for he does not do what he does except with them, for they are his instruments, and that you must be martyred, and you must bear witness, and God is not martyred except for a just person. that

The Messenger of God, may God s prayers and peace be upon him, has mentioned about him in the Sahih that he said that the dead have a bellow, or that the happy one of them says: Bring me, I mean, to his grave, and the wretched of them says: Where are you taking me? and the jinn

And everything that the dead passed on, including inanimate objects, plants, animals, and others, came under his saying

It was proven that the Messenger of God, may God s prayers and peace be upon him, was riding on a mule, so he passed by Dather s grave, so the mule ran away, and he said that she saw the owner of this grave being tormented in his grave, so she moved away.

And the

When he emigrated and entered the city, he left its reins, so some of the Companions wanted to hold her, so he said: Leave her, for she is commanded, and only those who understand the matter are commanded until she blessed herself in the courtyard of Abu Ayyub al-Ansari s house, so he came down with it.

And the

He said in al-Sahih that the muezzin testifies to him how wet and dry his voice is

And this is all different from everything, and this is not witnessed by humans and jinn except by individuals of these two types, for the jinn meet with humans in the limit, for the jinn is a speaking animal, except that it was singled out with this name because it is hidden from the eyes of humans often, so they are with humans like the appearance of man alone with his interior, and therefore The Almighty said in other than these two types, and there is no bear in the land, nor a bird that flies with his two sides except the nations of your ideals, and the proverbs are the ones who share the characteristics of the soul. And the judiciary is for God to separate them as He separates us, so He takes the bribes from the companions as mentioned, and this is evidence that they are addressed to God, from where we do not know. The same and the species may be of its own kind, as it is necessary that it is not known and witnessed only by the one whom God has witnessed, as He said about Satan that he and his tribe see you from where you do not see them, and he mentioned that they are inspiring to Their guardians are to argue with us, and the disputer who is the guardian of Satan thinks that this is from himself, his eyes and his knowledge, and he is from Satan s revelation to him. Our right, and God does not reveal to anyone of the human kind what he reveals to the beasts of what we have mentioned, unless God grants him the trust, which is that he conceals from others what he sees of it, except by revelation from God by definition, for God has not taken with human eyes and their hearing in the most, and with understanding in the sounds of blowing winds and trickling water and every sound Except for that to be concealed, and if this revealer discloses it, then he nullifies the wisdom of the situation, unless it is revealed to him to reveal some of that. And he is the one who sees that among the causes is the one who does a thing for himself, and the one who unites in actions sees that there is no doer but God, as he says, if the vitriol and tannins meet and the natural barriers rise, then it is necessary to blackness, which is the ink with its being united, and the one who sees the creation of black God is like the Ash aris and their likes, and it is possible that their meeting should be with the rise of the natural barriers, and there is no blackness unless God created that for the color in it. This is in the naturalists. It is not correct in the case of a sound mind, for he obtains the face of the evidence and does not obtain the signified, and they cannot say that the face of the evidence is an expression of the occurrence of the signified, for they differentiate between the face of the evidence and the signified, and if they add to the necessity of a habit, no reason does not object to them, for there is no difference between the face of evidence and vision in the seer. Rather, the vision is more complete, and we know by faith that God has taken hold of our eyes, even though the vision is in us