The lamp from his saying, “God is light,” and likewise the report is that when God Almighty speaks with revelation, it is as if it were a chain on Safwan, and where is the word of God Almighty if He placed a chain on Safwan as such ?

His saying, “Glory is my garment,”

Then it was revealed . Himself to His servants has the same status as one who accepts the attire of the garment, and what He means by their knowledge of such things is what suits the garment and what the garment conceals.

And know that the izaar is used for three things, one for beautification, the second for protection, and the third for covering. What is meant in this report from the three is protection, especially for the sake of his saying, pride. Pride here requires refraining from reaching for it, because the izaar remains a place of jealousy for eyes to look at it, and since pride is impervious to fever, it is not exposed to it. In reality, it is a creation from among the creatures or a creator from among the created things in order to bring humiliation to the created beings and created things, and it contradicts glory. When truth is surrounded by glory, it prevents the minds from comprehending the acceptance of the beings for the creation by which they are characterized and distinguished for their beings. So it is not known what other than God is the form of His creation or its acceptance, nor how it became a manifestation of the truth, nor how it is described. By existence, so it was said

The answer is that God has pointed out that the greatness that minds wear is a cloak that hides them from realizing the truth when it is revealed. So greatness is not an attribute of the truth upon realization, but rather it is an attribute of the hearts that know it, so it is on them like a cloak on the wearer, and from behind it it obscures it. That greatness is not evidenced by him, and it inherits humiliation in his hands. Among the evidence that the great is described as great is that he refers to the world through him and not to him, that if the great one sees him who does not know him, he does not find for that look in his heart any awe or reverence for his ignorance of him, and he who knows his position and status has the authority of knowledge over his heart. This knowledge gives him greatness in his heart, so he is described as great, not great .

There was news mentioned by Abu Naim Al-Hafiz in Evidence of Prophethood that Gabriel took the Messenger of God, may God bless him and grant him peace, and took him captive in a tree in which there was a bird’s perch. Gabriel sat in one and the Messenger of God, may God bless him and grant him peace, sat in the other. When they reached the lowest heaven, a likeness descended to them. The flap was a pearl and a ruby. As for Gabriel, he fainted. As for Muhammad, may God’s prayers and peace be upon him, he remained as he was, and nothing changed about him. Then the Messenger of God, may God’s prayers and peace be upon him, said, “I knew the superiority of Gabriel over me in knowledge.

Because he knew what he saw and I did not know him.” The greatness that occurred in Gabriel’s heart was due to his knowledge of what was revealed to him, so Gabriel’s heart is what is described with that greatness, so it is a condition for the seer, not for the seen. And if greatness were a con

The answer is the veil of jealousy and the concealment of the influence of divine power in the fifth universal truth that is apparent in the ancient and in the new, new, which is the appearance of the divine truths and divine images in fixed entities described by possibility, which are manifestations of the truth, so it is not known what the relation of this appearance to this is. The one who appears is none other than God, Glory be to Him, the Most High, so the veil that has prevented us from this knowledge is what is expressed by the garment, which is the word “kun” and by it I do not mean the letters kaf, waw, and nun, but rather I mean the meaning with which this manifestation occurred.

The answer is the perfect servant, created in the image that combines potential and divine realities, and he is the most perfect manifestation of which there is no more perfect than the one about which Abu Hamid said, “What is in possibility is more creative than this world due to the perfection of the presence of all realities in it,” and he is the servant who should be called a caliph. He is a representative, and He has the full effect in all possible things, and He has the perfect will, and He is