And ask for its meanings, so take what this mystic brought to you, and guide yourself a little, and empty what he brought to you in your place, so that its meaning becomes clear to you. It is better than saying on the Day of Resurrection, We were heedless of this, but we were wrongdoers. So every knowledge that is simplified by the phrase is good and he understands its meaning or is close to it. The one who hears the understanding, then it is the science of the theoretical mind because it is under its comprehension, and from what is independent of it if he looks at it is nothing but the knowledge of secrets, for if the phrase takes it, he will become arrogant and harsh on the understandings, it will be crushed and rough, and it may be swept away by weak, fanatical intellects that were not available to explain their reality that God made in them of consideration and research. To understand by multiplying examples and poetic discourses. As for the sciences of affairs, they are intermediate between the science of secrets and the science of minds. And what most believes in the knowledge of conditions is the people of experience, and it is closer to the science of secrets than it is to the theoretical-rational knowledge, but it is close to the category of necessary rational knowledge, rather it is him, but since the intellects do not reach it except with news of the one who knew it or witnessed it from a prophet or guardian, so it is distinguished from the necessary, but he It is necessary for the one who saw it, then for you to know that if it is good to you and you accept it and you believe in it, then rejoice that you will be exposed to it as a necessity and you do not know there is no way but this, as it does not satisfy the heart except by what makes it clear and the mind does not have an entrance here because it is not from his reach unless he comes with that infallible, then it is heartwarming. The wise one, but the one who is not infallible, no one enjoys his words except the one with taste

[ The way of the people of truth in their path to the truth ]

(If you say) So summarize for me this method, which is claimed to be the honorable way that leads the one who follows it to God Almighty, and what it contains of facts and stations, with the closest expression and the most concise expression and convey it so that I work on it and reach what you claim that you have reached, and by God I swear that I do not take it from you by experience and test I only take it from you for the truth, for I have thought of you well, as you have alerted me to the fortune of what you brought of the mind, and that is what cuts off the mind by its permissibility and its possibility, or it stands before it without a specific ruling, so God thanked you for that and informed you of your hopes and benefit and benefit you Know that the path to God Almighty on which the elite of the believers sought their deliverance, not the common people, who occupied themselves with something other than what they were created for. It is upon four people: motives, motives, morals, and facts. And the one who called them to these motives, motives, morals, and realities, are three rights imposed on them: a right for God, a right for themselves, and a right for creation. What is for Allah, the Most High, is that they worship Him without associating anything with Him, and the right that the creation has over them is to prevent all harm from them as long as it is not commanded by Sharia. That they do not take any path except the path in which its happiness and salvation, and if it refuses, it is ignorance or bad nature, for the proud soul only leads it to adopt virtuous morals, religion or chivalry, so ignorance is the opposite of religion, for religion is a science of science and bad nature is opposed to chivalry. Then we return to the four people, and we say The five motives are the causal preoccupation, and it is called the thoughtlessness, then the will, the determination, then the determination, then the intention. The motives for these motives are three things: desire, fear, or veneration. Desire is two desires: a desire for neighborliness, and a desire to see. What he has and desire for it, and dread, and two phobias, dread of torment and dread of veiling and veneration, singling it out from you and bringing you together with it. Morals are of three types: transitive creation, non-transitive creation, and common creation. The transgressor is of two types, transgressive with a benefit, such as generosity and fatwa, and transgressive by repelling harm, such as forgiveness, forgiveness, and the possibility of harm with the ability to punish and mastery of it, and the transgressor, such as piety, asceticism, and reliance. As for the common one, patience is the one who is of creation and spreads the face. As for the realities, they are based on four facts that refer to the Holy Essence, facts that refer to the pure attributes, which are lineage, facts that refer to actions, which are their being and their sisters, and facts that refer to effects, which are universes and components. As for the subjective facts, every scene in which the truth evaluates you without analogy or conditioning, the expression does not contain, and the reference does not refer to it. As for the Attributive Realities, every scene in which the truth establishes you, you look to know that He, Glory be to Him, is All-Knowing, All-Knowing, Powerful, Willing, Living, and other names and attributes that are different, opposite and identical. As for the cosmic facts, every scene in which the truth establishes you, you seek knowledge of spirits, objects, and vehicles