The first is to associate honor with it, that is, no one can attain it except Him, because it is immune to fever with pride, and if this testimony was from creation, it would not have been immune to God. To God in terms of the first and the last name and the testimony of creation between them

[ The revelation that comes from the position of inheriting the Messenger as a Messenger ]

Glory be to the One who has predestined things and is incapable of appreciating them as they are, so how can they appreciate the true measure of their creation? The truth is the position of the messengers in calling to God in a true tongue, on the basis of absolute prophecy.

(Question nineteen) Where are the prophets from among the saints?

The answer is specific about it and it is also in relation to it, except that it is in the third place according to the ranks we have presented. The question about this should have been in detail between the prophecy of the laws and the absolute prophecy. They are among the saints if they are prophets of law in the third degree, and if they are in linguistic prophecy, then they are in the second degree and more knowledgeable The saints are the ones whom God has taken over with His help in their struggle against the four enemies: passion, soul, worldly life and Satan, and knowledge of these are the pillars of knowledge according to al-Muhasabi.

[ The station of the prophethood of the state and the station of the messengers ]

And if he was asked about the position of the prophets from among the saints, i.e. the prophets of the saints, and it is the prophecy that we said was not interrupted, then it is not the prophecy of the laws. Likewise in the question about the position of the messengers who are prophets, let us say in his answer that the prophets of the saints are among the divine, individual presences and the divine name that the individual worships them and they are called individuals. This is the position of the prophecy of the guardianship, not the prophecy of the laws. As for the station of the messengers who are prophets, they are the ones who have characteristics over what they worship their followers with, like Muhammad, may God s prayers and peace be upon him, as it was said to him, Sincerely for you without the believers in marriage with a gift. God is nothing without his nation

[ The saints who were singled out for the knowledge of the prophets ]

Likewise the saints among them are prophets, i.e. they were singled out for knowledge that can only happen to a prophet from divine knowledge, and their judgment is from God in what He told them the judgment of the angels. That is why he said in the prophet of the laws, Whatever you don t have news about i.e. what is your taste, O Moses, with his being the Speech of God, so he breached the ship and killed the boy as judgment and built the wall Noble creation on the authority of a divine command, such as the eclipse of the country at the hands of Gabriel and those who were among the angels. For this reason, individual human beings were in the status of the dominant angels and their prophets among them were in the status of messengers among the prophets

(Question twentieth) And which of the names did he give him?

The answer to your question this may be four things, one of which is that the pronoun raised in his grant refers to the second God, to return to the third place on the fourth divine name, that the pronoun in his names refers to the servant, so the noun is the name of the servant, not the name of God, as well as the pronoun erected in his grant which is the second object Is it a divine noun pronoun or is it the maqam? If the nominative pronoun is God or the maqam, then the given is the noun without doubt.

[ A servant is not characterized by closeness to God except in his name ]

So let the pronoun raised be God. The one given is the divine name by which the servant is called in his creation or the name of the servant, which is the origin in the divine proximity, for the servant is not characterized by closeness to God except in his name. That is because the origin of the servant is that he is an effect and must be, and the cause is for him for his own sake, and every effect is poor, humiliated, without doubt, and there is no hope for him from this cause, so closeness to God is a self-original closeness.

[ The names that God and the servant deserve and the names that are presented to them ]

And if the granted is a divine name for the servant to create, such as the merciful name in his homeland and the name of the arrogant king in his homeland, then that is near to him from the street that he appointed for him, for the servant has names that he deserves and names that are presented to him like the divine names if the servant is created by them, and God has names that deserve them and names presented to him who revealed him to the minds of his servants And they are the names that belong to the servant by virtue of entitlement, so is the description of the truth by them a creation from God with the names of his servant or those attributes of God in reality we are ignorant of their meaning in relation to him and we know their meaning in relation to us, so the servant is imitated by them, even if he deserves them from the face of knowing their meaning if they are attributed to him and from the fact that the Creator was characterized by them on A method unknown to us, so we do not know how to ascribe it to him due to our ignorance of himself