Whether that which is desired is loved or unloved, and desire relates only to what the soul has in obtaining a special pleasure. The place of desire is the animal soul and the place of will is the rational soul. Desire has pleasure that precedes the desired in existence, and it has an imaginary pleasure related to imagining the existence of the desired, so that pleasure is compared to it in existence, so it is found in the soul. Before the desire and pleasure obtain, compared to the existence of the desire to obtain in the possession of the desire, so the desire to attain disappears and the pleasure remains, so the essence of desire is not the essence of pleasure, because it is destroyed by the acquisition of the desire and the preservation of pleasure.

However, the nature occurs to him or appears to him through the latency of the divine unseen, another desire related to the permanent and uninterrupted survival of the desired person. This is a desire that has no pleasure, because permanent survival does not happen at all, so the matter does not end and survival does not exist. If the survival is renewed for a specific time and a specific amount, then that is the desired survival. Desire has pleasure when it is presently attained. Pleasure is compared to the desire’s occurrence in a specific way, neither being delayed nor preceded by the presence of an eye and the presence of imagination .

As for the lust of this world, it does not obtain pleasure except from the tangible and existing object, and the desire for Paradise obtains pleasure from the tangible and the intelligible in the form of what happens to the tangible, in terms of the presence of the barzakh effect upon attaining the intelligible desire, whether in the same way. And by Paradise I do not mean that this desire, the ruling of which is present, does not exist except in the known Paradise in Generally, I mean that where this ruling is found for this lust that we mentioned, it is the desire for Paradise whether it exists in this world or it exists in Paradise, but we added it to Paradise because it is there for every one of the people of Paradise, and in this world it only occurs to some of the knowers .

Lust has one relation to the world of dominion, and two proportions to the world of the kingdom, and it has stations and secrets, which are degrees, according to the number of letters in the name of lust, in the large sentence, by definition, which is lust, and by indefiniteness, which is lust, and by connection with words, so the ḍā’ of silence returns to the ta’, so it has the number of the ta’ and the number of the ha in the indefinite case and the definition, so combine The numbers add up to each other, and whatever you combine of these is the degree of what the holder of that station attains, and nothing is considered in it except the Quraishi Arabic pronunciation, for it is the language of the people of Paradise, whether it is a root, which is the construction, or a branch, which is the parsing, and the non-Arabic, and the parsing is not paid attention to .

Likewise, there is a position in every noun, which is their saying: Every human being has a share in his name, and its meaning is that every existing person has a share in his name. This is why epithet nouns came, so they only ask for their owners, and they are false for the one to whom they are applied, but they do not have a share. This is one of the most difficult issues, because the name is a divine release, so there must be a share. From him to that name, except that it is hidden in the case of one name and appears in another, and the one who realizes that is Mighty and to this extent will.

The one who desires is divine, divine, and merciful, and the one who desires is divine, divine, and merciful in particular, and the Muslim believer who does good is the one who desires, and the one who desires is a Muslim, half a believer, half a benefactor, because with benevolence, it is restricted by resemblance .

Humility does not occur unless the heart sees the one to whom it is drawn.

And it appears to him in a form like *** other than this, so he does not have it.

If he is proud of the position of manifestation *** then he has the ruling, but it does not apply to him.

Humility is a position of humility and lowliness, and it is one of the attributes of created beings. It has no entry into divinity. It is a praiseworthy epithet in this world for a people who are praiseworthy, and it is a praiseworthy epithet in the hereafter for a people who are reprehensible according to Islamic law, with a true tongue. It is a condition that is transferred from the believers in the afterlife to the proud, tyrannical people who desire exaltation. On earth, there are those who spread corruption on earth. So the believers are submissive in their prayers, and they are the submissive men and the submissive women, for whom God has prepared forgiveness and a great reward. He called out His companions in the Hereafter. He said, “Humbled from humiliation. They will look on from a hidden side.” And He said, “Faces on that Day.” A humble, diligent, observant woman who prays, a hot fire that draws water from a spring. They have no food except from a breastfed animal .

Humility, wherever it may be, is only due to the divine manifestation in the hearts, in the believer, out of reverence and reverence, and in the disbeliever, out of oppression, fear, and oppression.

When he, peace be upon him, was asked about a solar eclipse, he said that if God manifests himself for something, he is humbled by it. Narrated by Al-Bazzar

And when the manifestation occurs, humility occurs, and the manifestation begets knowledge, and knowledge begets fear. Indeed, the only ones who fear God among His servants are the scholars .

Fear gives humility, and humility gives cracking, which is the emotion of the nature of humility and cracking, splitting and breaking in the limbs, and the snoring that is heard in them. All of this is from the effect of the nature that is susceptible to the effect mentioned in the divine manifestation, which is what