In the Qur’an, he says, “Say, ‘I am only a human being like you.’ So we took comfort from this that his ruling is the ruling of human beings, except for what God has given him of divine approximation, which has been reported and proven with us. It has been proven from him that he said, ‘I am only a human being who gets angry as humans get angry, and I am satisfied as humans are satisfied. ’”

Contentment and anger are among the attributes of the animal soul in humans, not among the attributes of the rational soul, and if the rational souls are characterized by contentment and anger, then it is not according to what he intended.

By saying, “I become angry as humans get angry and I am satisfied as humans are satisfied .

But we said by adding that to the animal soul because of that which we see from animals, and it has been proven that the Messenger of God, may God bless him and grant him peace, forbade harassing animals.

And every animal is entirely fro

As for the part that is sanctified, not from Himself, it is every entity whose witnesses are absent from its Creator, so the times in which it is present with its Creator are from the property of Jerusalem, and we will explain what we mentioned in his question: What is Jerusalem, if we answer it after this, God willing

Among the characteristics of the King of Jerusalem is distancing himself from nature in the first place and distancing himself from witnessing the effects of the divine names by witnessing the divine names, not because they are effective, but rather because of what divinity and the essence deserve. If Jerusalem is the essence of the king and is added to his essence due to the difference in pronunciation and the different meaning of king and sanctity, then it indicates exaggeration in purity and exaggeration. In purity, it is a relation to purity. What is the essence of purity due to the existence of purity without it, and what is other than purity? Exaggeration is nothing other than an investigation of this characteristic, so the king of the sanctity is an investigation, which is an exaggeration in it, so his question is about his intrinsic qualities. For these levels have arisen in meanings such as natural creation, and you have learned that emergence The natural thing, as God to

The answer is purity, which is subjective and accidental. Subjectivity is like the sanctification of the divine presence to which I give the holy name. It is sacred if it accepts being affected by itself. Accepting an effect is a change in the acceptor, even if the change is the disappearance of an eye for an eye, either in a place or A place, so the place or place is described as changing, and what this means is that this place, for example, was yellow and became green, or it was stationary and became moving, so the place changed, that is, before something else, so the Holy and the Holy do not accept change in one sentence.

As for the accidental sanctity, it accepts others and is the opposite, and people do not differ except in the accidental sanctity. Among these are the sanctification of souls through exercises, which is the refinement of morals, the sanctification of the mood through strivings, the sanctification of minds through revelations and readings, and the sanctification of the limbs by standing by legitimate commands and prohibitions, and the opposite of this sanctity is that which is its opposite, which does not meet with it in a place. One in one time, this is Jerusalem whose ownership we mentioned .

The incidental holiness is only present in chariots, so if the chariot is characterized by holiness, that is what is called the enclosure of sanctity, meaning that it prevents the acceptance of what contradicts its being holy, and no matter what it does not prevent, it is not an enclosure of sanctity, for prohibition is prohibition, and whatever the giving of your Lord is forbidden, that is, forbidden, then sanctity is a divine reality, a flow that applies to those who are sanctified.