calmed upon seeing that sign of that image that he called Sakina. They have no sign in their hearts other than its occurrence, for it is the evidence for itself, and it does not need evidence from outside, as it was with the Children of Israel

[ Sakeenah is the calmness of the soul for what is promised or for what is to come .]

So the beginning of serenity we have explained, and as for serenity, it is the matter that calms the soul for what it has been promised, or for what has happened in his soul from the request for a certain order and it is called serenity because if it occurs it cuts off the existence of blowing to something other than what the soul calmed down and from it the knife is called a knife because its owner cuts what can be cut By it and this word is derived from sukoon, which is steadfastness, which is the opposite of movement, for movement is a movement. Seeing that, and it multiplied their faith by sight so that they would increase in faith along with their faith, do you not see the words of the Most High, when you are safe from drowsiness, but that security is tranquility and nothing else?

( Question twenty-eight) What is justice?

The answer is justice by which the heavens and the earth were created. So Sahl Ibn Abdullah and others call it justice, and Abul-Hakam Abd al-Salam bin Burjan calls it the truth that was created with it because he heard God saying: We did not create them except with the truth. A special case in what the Most High said, then He guided, i.e., He made it clear that He gave everything its creation, i.e. what He created except with truth, which is what is obligatory for him.

[ The ratio of the possible to what is necessary for them to exist is not the same .]

The realm of truth is God who knew what objects deserve in their absence and distinguished some of them from others by this all-encompassing ratio. His existence yesterday, he cannot create it today or tomorrow, for it is from the perfection of his creation that he determines his time, which is the predestination, and they are the predestination, i.e. the times of creation. His existence in time and his condition in one whose existence is restricted by the condition and his description of one whose existence is restricted by the attribute, if you say in him Mukhtar, you are correct, and if you say wise, you are correct, and if you say that these matters are not found in this order except according to what science gave him, you are correct, and if you say the essence requires that everything be created according to What that thing is in itself and its requirements and symptoms do not change and do not change, nor is it possible that that necessary or accidental to something other than that is possible. It is one of the symptoms in your right and has a characteristic It is necessary, necessary and accidental in terms of itself, so know that

[ The inclination to the truth is just and unjust. ]

As for the realization of this name for this ratio, know that justice is the inclination that is said to be fair to the path if it is inclined to it, and just to it if it is inclined to it. In terms of its rank, which is divinity, so when the inclination is from what the self deserves for what the divinity that seeks appearances for itself deserves, it was called justice, i.e. the tendency from self-entitlement to divine entitlement to seek the deity that he deserves, and whoever gives the deserving what he deserves is called

He is just, and his giving is just, and he is the truth. God did not create the creation except with the truth, and he gave his creation what they deserve. There is nothing behind this statement, and the simplification of the expression is more than it in clarity.

(Question twenty-nine) Why did the prophets prefer one over the other, and so did the saints?

The answer is the Almighty said, and we have preferred some of the prophets over some of us and we have come to a zipper and said about the right of the people and we raised some of them, so it is ahead of the grace of this in the people of the people, so the one who entered the right of the faithful and said:

[ The scholars differed in the differentiation between the prophets ]

Our companions differed in the like of this, so Ibn Qassi held that each one of them is virtuous and favored, so this one excelled in one matter, and the one who was favored over that matter in another matter, so he is virtuous in one way and preferable in another way to those who are preferred over him, which leads to equality in virtue.