And only the voice of the performer was heard, who is the Messenger, and we know that the speech of the whole world is nothing but his speech, for the whole world is a great and perfect human being, so his rule is the rule of man, and the identity of the truth is the interior of man and his powers with which he was a slave.

Is not every saying in existence his speech *** we have the same prose and system

It permeates the hearing of every component *** from him to him its beginning and its conclusion

And no one hears other than the one who was saying *** so it is included in the loudness of it as it is concealed

So our words cover it with their letters *** so that there is no light in it, that is darkness

So what do you think of the light from it when it appears *** and the vast atmosphere has filled its clouds

Because he said that God would come to them in the shadows of the clouds, and when the matter was as we mentioned in itself, he asked us to be sincere in worship for him, because by worship we are slaves and we are slaves only by his identity, so we purify slavery and liberate it. What is called usury and slave, if the matter is not like this, then we are not sincere to him in worship, so sincerity is not sought in it except from the total, and it is not valid for it to exist or attribution except with the total, because individually it is independent of the worlds, and in total he said: Lent to God a good loan. He restricted it to charity. What is established in the qiblah, then knowing God in the tongue of the legislator translated from God is not knowing him by mental sight, for knowledge of God is two paths, and I mean knowledge of God is from us, and if you wish, I said three ways, the one path we know about, the Most High, from our intellectual perspective, and we know about it in terms of his legal discourse, and we know about it in terms of the total, and we know I do not We know him as he knows himself, for this is the limitation of the knowledge of God Almighty

The truth is the eye of the servant, there is no other than him *** and the truth is other than the servant, you do not see it

So look at him with it in its entirety *** Do not single him out, for you will disgrace his mother-in-law

This is the clear truth, so be sincere *** to God from you is the worship that he receives

That is, he receives that worship, and if you wish, you say to God a worship of him that he receives, for you did not take it without him, for from him you save it for him and you are the object of appearance. From the truth, which is the occurrence, and this amount is sufficient to purify the worship of God, so the worshiper s truth is from the face of the worshiped in two different proportions, and God says the truth and He guides the way

: Knowing the condition of Qutb. His house was, say, God, then disperse them here. Hajir, our sheikh Abu Madyan, may God have mercy on him, and some of them added to the saying of the Most High, In their midst they play.

To God from our being the escape *** and to him I desire to raise

Leave everyone in it playing *** we have no other doctrine

For if you come to Him, draw near to *** and in Him is all the desires

And when I saw the one who admires *** from God, I won what I asked for

[ God described Himself with wonder, laughter, and the likeness of these character traits .]

Know that God supported us and you with a spirit from Him that this chapter is close to the one before it, for God described Himself with wonder, laughter, joy, bashishness, and the like of these moral attributes, and He described Himself with nothing like Him, meaning in it. God then made a vow to them, meaning we leave their conscience, which is their plural pronoun, not he who is the singular pronoun. Abu Madyan, may God be pleased with him, did not go beyond and others complete the verse, so he said in their midst that they are playing.