It does not make a difference, or it is a choice, so it is according to what it means The utterance and according to God s judgment about it, and if we release it, then the person is not free of either he releases it and accompanies himself in that expression, the meaning understood from it in the placement with that tongue, or he does not release it except as a legitimate act of worship according to God s intention in it without conceiving the meaning that was placed for him in that tongue like the Persian who does not know The Arabic tongue while it recites the Qur an and its meaning is not comprehended, and it has the reward of recitation. Likewise, the Arab, in what is similar to the Qur an and the Sunnah, recites it or mentions his Lord with it, is a legitimate worship according to God s will in it without leaning towards a specific aspect. It is in the slave s right to return the knowledge of that to God in his will to release these words to him unless God informs him of that. From him who told him in the important task or in his hadith and to know that the ambiguous verses were only revealed as a test from God to His servants, then the Almighty exaggerated in the advice of His servants in that and forbade them to follow the ambiguous judgment, that is, do not judge him with anything, for its interpretation is known only to God. For the knowledge that if they know it, then it is by informing God, not by their thought and ijtihad, for the matter is greater for the minds to be independent by comprehending it without informing my God.

[ Knowledge of manners ]

And as for his saying, Have you not seen the how? and did not look at the qualities, then what is meant by that is necessarily the conditions, not the conditioning, because conditioning refers to a reasonable state that has a relation to the air conditioner, which is God Almighty. By looking at it, not in it, but that let us take it as an example and an indication that it has a form of it, i.e., it has different qualities, and it is the forms in which the conditioned creatures are formed. He said: So, do they not look at the camels, how they were created ... and to the mountains, how they exist, and so on. So we look at it and how its forms differ, and if he wanted by quality the state of creation, he would not say look at it, for it does not exist. So we knew that the quality required of us in seeing things is what one who has no knowledge of that imagines that you do not see Him, Glory be to Him, when He wanted to look, which is the thought, he combined it with a letter in and was not accompanied by the word How, the Most High, said: Did they not consider the kingdom of the heavens and the earth? What is meant is that they think about that and know that it was not established by itself, rather it was established by something else, and this consideration is not necessary from him and Existence of objects is like looking at the aforementioned, but man is required to look at it with his thought, not with his eyes, and from the kingdom what is unseen and what is testimony. As it is similar to it and it leads to one of the two prohibited, either it resembles it in all respects, which is impossible for what we have mentioned, or it resembles it in some ways and does not resemble it in some ways, so its essence is composed of two things, and the synthesis in the same truth is impossible. In one chapter of what precedes the weak illusions of that because of the ambiguity in it, but we have made it scattered in the chapters of this book, so put your mind to it in the chapters of the book. The door and the Qur an are full of how, for the qualities are conditions and conditions, some of which are subjective to the conditioning and others are not subjective, and the subjective ruling is the rule of the air-conditioner, whether the air-conditioner calls for an air-conditioner in its quality or if it does not call for an air-conditioner to adapt it. It is the same, and there is no other than it, and there is no addition to it, so understand, and God speaks the truth and He guides the way.

(Chapter Twenty-Ninth) On knowing the secret of Salman, which he attached to the people of the house and the lords who inherited it from them, and knowing their secrets

The servant is connected to the Lord, and he has no separation from Him who sees an act and an appreciation

And the son descended from him a stairway to the highest *** in which the law has freed knowledge in a liberation

The son looks at his father's money *** as his inheritor was scarce and stingy