The outward appearance of man and the outer appearance of the truth is the innermost eye of man. He is like the usual mirror. If you raise your right hand when looking at your image in it, you raise your image to its left, to its left, to its left, and to its left to its right, so your appearance, O creature, is in the form of its inner name, and your inner name is its outward name. That is why it is denied in the manifestation on the Day of Resurrection, and it is known and described as transforming into that. You are upside down. His heart, and he is your heart, they are clothing for you, and you are clothing for them.

As he wears us, we wear him *** So in us he was as we are in him

So what is present in us is negated *** and in it is more honorable than what is likened to it

More than this numerator in the phrase can be, because this field is very narrow in it, and God is the guardian of aid, as he is the helper, and God speaks the truth and He guides the way.

" The door of the five hundred in knowing the state of Qutb was his home, and whoever among them says that I am a god besides him, that is what we will recompense with Hell, meaning we return him to his origin, which is the distance. It is said the well of Jahannam if it is far from the bottom. "

Whoever says that I am a god *** is not true

Or he says that I was created *** for the reality of creation

They are the same in it *** this is how it gives verification

And he who does not have *** then has a state of attachment

It has the plural called *** as it has division

[ He whose reward is Hell, is far from happiness .]

God Almighty said that Hell was a greeting to the tyrants, for your Lord is on the basis of the observance, so he fulfilled and looks stumbling, and God blessed, so they occurred in the opposite of their claim, for the high tyranny is overwhelmed. God that the punishment of this saying is very far from his happiness, as his reward is Hell, so he descends to its bottom to the deity that has ascension to the throne in the name of the Most Merciful. He said, O, the pain, what I knew to you from a God other than me, then made it a suspicion after doubt or proof in his saying, so he looked at the God of Moses, and I do not think that he is a liar, and that the one who says that God is the one who is the one who is the one who is the one who is Theology and the one who says this remembrance does not make any difference, and the second matter is that this remembrance refers to the one who said that on his own behalf, not to the one about whom it was said. No matter what the one command is the singularity of this one who says about the divinity, so the whole world to the owner of this remembrance is the same as the truth. He has the unity of plurality as well as the unity of the multitude of divine names, and the plurality is in lineage and judgments, not in the eye. And the other matter is that his saying beside him is down from the rank that belongs to God, and this is like their saying: We do not worship them except that they may bring us nearer to God. If he manifested himself in the fact that he is above the worlds, and if it was true that there is transfiguration, he would have been more complete than his manifestation in the images, so the rank of his sufficiency from the world is understood by himself. Al-Muizz humiliated, then here is a divine warning, where he combined this situation with saying, not with knowledge and consideration. He says it in a manner in which he will not be held accountable, and his recompense for this statement is Hell, meaning that he is farther away from what he says on his tongue, and it is the best recompense because he knows. The truth is that the oppressor is singled out here as he specialized in his saying, and they did not confuse their faith with wrongdoing.

That is why the Messenger of God, may God s prayers and peace be upon him, interpreted it as polytheism in particular

Such displacement is directed at what is produced