They want the definitive description, and it is only by analogy. And whoever makes an example for someone who does not accept the like, then what he has destined for his worth, that is, what he has revealed the status that he deserves, then he blames them for ignorance, as they are exposed to what they have no knowledge of in their souls. Because the narrator does not ascribe to him what he narrates, so there is no blame or praise related to him in that, for the knowledge of creation in God is not comprehended by analogy, but is realized by listening for the speech of truth either by himself or by the tongue of the translator from him. This is an allusion to what has been mentioned before as a reminder for those who had a heart and then referred to the intellectual consideration by changing the conditions on him or gave a hearing while he was a martyr. Other than these two categories, there is no way for them to know what the truth deserves to be added to it, and what the truth deserves itself is not to be added to them. And whoever knows his Lord, then he is not equal to creation, since your knowledge of one part of the world from being a proof is the same as your knowledge of the whole world. The Divine Names in the Forgiver, the Forgiving, the Ghaffar and the likes of this are parables, and if they are distinguished by ranks like the scholar, then there are examples in them, and if they are distinguished by the objects and ranks. That is why these verses were only revealed in contrast to a saying that was among them. God is against human beings from something, with their affirmation that the Torah was revealed to Moses, peace be upon him, from God.

They describe themselves and peace be upon the messengers, and praise be to God, the Lord of the worlds. That is, as for the philosopher, he denied knowledge of the vocabulary of the world that is present in the senses among them, so he does not know that Zaid bin Amr moved his finger at noon, for example, nor that he had to wear a certain dress at this time, but he knows that there is someone in the world who is in this capacity absolutely without specifying because the acquisition of this knowledge on Determining is only for the senses, and God is above the senses, for they have this knowledge included in this part of the whole knowledge that is that in the world there is someone with this reciprocity, and what is meant by them is their death by that is great knowledge. The argument for God is based on the appointment of this servant until he decided it on it in the hereafter, or prohibited him from what is required of him in this world, or did not move with that movement, even if the origin of this view is to deny the tangible hereafter and deny the gift in this world and the reward accompanying this movement on And it is from his doctrine that that movement is the self-prevention that the moving person gets what is prevented by the reality of that movement. Thus, rather with knowledge the whole that is upon Him. As for the speaker, like Al-Ash ari, he moved in his disassociation from the analogy of the innovator to the analogy of the innovator. He said, for example, in his ascending over the throne that it is impossible for him to be ascending to the bodies because he is not a body because of the limit and quantity and the probable allotment of proportions is proven to him as lacking. Rather, his istiwa is like a king s istiwa over his kingdom, and they sang a martyrdom in this regard for what they had gone towards of ascension

Bishr has settled over Iraq *** without a sword and blood shed

So they likened the equating of truth over the throne to the equating of human beings over Iraq and the equating of a newly created human being, so they likened it to the newly-created and the ancient does not resemble the innovator, for God says there is nothing like the like of it, and correct consideration gives the opposite of what they said. Who sent you to them so that you might know what He sent you to

To them and through your mediation, the Lord of Might, that is, He who refuses to accept what they described in their eyes and judged by them with their minds, and that the truth is not judged by creation and the intellect and sane are created, but the truth is known from the truth by what He revealed to us or revealed to us by revelation and witnesses by divine revelation or by the message of a messenger whose truth and infallibility has been proven. In what he informs us about God, what they describe in terms of their thinking and inference.