In the Qur an it says, Say, I am only a human being like you. So we conclude from this that his rule is the rule of human beings, except for what God has singled out for him from the divine approximation that was mentioned and proven to us.

It has been proven from him that he said: I am only a human being, I get angry as people get angry, and I am satisfied as people are satisfied

Contentment and anger are among the attributes of the animal soul in humans, not from the attributes of the rational soul.

By saying, I get angry as people get angry, and satisfy as people are satisfied

Rather, we said by adding that to the animal soul because of what we see of animals from that

It has been proven that the Messenger of God, may God bless him and grant him peace, forbade incitement among animals

And the whole animal is from its direct attribute, which by its reality, man was called human, and with this degree, the preference of the king over man in worship is clear, because he does not fade, because the fact of his origin gives him that he does not fade, so his sanctification is self, because his praise is only from his presence with the pool, and his praise is only for the one who created him. Heedlessness, his natural, luminous upbringing did not preoccupy him from constantly praising his Creator, even though they are quarreling from their origins, just as humans, in terms of their upbringing, sleep with their eyes and not with their hearts. Its relation to nature is closer than the attributing of the elements to it, and as far as it is between abstract nature and what is generated by it from the means of generators, the veil intensifies and oppression is synonymous. ?

So Adam says, My Lord created me with His own hands, and his son Seth says, Between me and my Lord is my father.

The same is true of the natural beings with nature, such as an angel, astrology, an element, an inanimate object, a plant, an animal, a human being, and an angel created from the soul of a human being.

[ The second section of the Dawat of the King of Jerusalem ]

As for the part that sanctifies it, not from itself, it is every being whose witnesses are interspersed with its Creator, who is unaware. The times in which it is present with its Creator is from the possession of Jerusalem.

[ Attributes of the King of Jerusalem ]

Among the characteristics of the King of Jerusalem is distance from nature by origin and distance from witnessing the effects of the divine names by witnessing the divine names, not from their being influential, but with what the divinity and the Essence deserve. Attributing in purity what is the essence of purity for the existence of purity without it and what is other than purity, for exaggeration is nothing but the investigation of this attribute, so the king of Jerusalem is an investigation and he is exaggerating it, so his question about his personal attributes is that these ranks have arisen in meanings such as natural origin, and I have known that natural origin as he told God is created and not created, i.e. perfectly created and not fully created, and the imperfectly created is included in His saying He gave everything its creation, so He gave the deficiency its nature to be a deficiency.

(Question fourteen hundred) What is Jerusalem?

The answer is purity, which is subjective and accidental, so subjectivity is like the sanctification of the Divine Presence to which I have been given the Holy Name. This place, for example, is yellow and turns green, or it was static and became mobile, so the place changed, i.e. before others.

[ Accidental Jerusalem or reverence for sports ]

As for the accidental sanctification, others accept it, which is the opposite. One, this is Jerusalem, whose possession we mentioned

[ Jerusalem Barn ]

So the accidental sanctuary is only in the vehicles. If the boat is characterized by the sanctuary, that is the name of the sanctuary of Jerusalem, meaning that prevents the acceptance of what contradicts its being holy, and whatever is not prevented, it is not a sanctuary of sanctification, for the prohibition is prohibition, and what was the gift of your Lord is prohibited, that is, forbidden.