It is because he is a human being, for humanity is the same, but it is because he is an authority, and it is the rank. So the sane people see that the ruler of the kingdom is the rank, not his own eye, because if that was because he is a human being, then there is no difference between him and every human being, and so is all appearances, for the men of God see themselves in terms of their notables, not in terms of They are manifestations, so the rank was the ruling, not them, and this is the fruit of the truth that they reaped when they ruled by it and won worship and servitude, the worship of the obligatory and the worship of the supererogatory.

(Question ninety-third) And what is right?

The answer is the giver of truth, and he is described with the just judgment, and that is that I warn you to realize this matter, so know that if the rightful person is the giver of the truth, then there is no one but God. And he is what he deserves, for he has given everything he deserves, so this student is what he deserves.

[ The right student does not ask for what he does not deserve. ]

Let us say, I know that his saying, Give everything its creation. It is only from what exists the very thing from the chapters that are self-contained. As for what those chapters require of requisites and accidents, it is not given to him because the symptoms of every entity are infinite as long as it is described as permanence in existence and what is not possible. In it, finitude is not correct to enter into existence, but rather on succession and succession. The right seeker is the one who does not ask for what his self does not deserve from its requisites and symptoms, as he who does not accept contemplation and asks to be characterized by thought. He may ask to be occupied with contemplation on the creation of the heavens and the earth and all the verses, so he is right in his request, the truthful claim in denying thinking about him because heedlessness has seized him. You can ask, and what do you ask about it, and one of the characteristics of the rightful person is that he asks only those who have the right to fulfill that responsible right.

[ Closing the door of mission and prophecy, not guardianship ]

Our Sheikh Abu Al-Abbas bin Al-Arif Al-Sinhaji used to say in his supplication: Oh God, you have closed the door of prophecy and the message without us, and you have not closed the door of guardianship. A person deserves it with reason, because his self is capable of it, but when he knew that God had closed its door legally and closed the door of the prophecy of the laws, he did not ask it and asked what he deserves, for God did not block the guardianship over us

[ method question ]

And from this section the question of the Waseelah, and if it is not like it, but it is close to it, but we have attached it to it in the analogy for a presumption of condition, and it is a degree in Paradise that is not attained first and should only be for one man. His Lord is the means in his own right when he asks for what he does not deserve, because perhaps only a person who is of a special quality can attain it. He, peace and blessings of God be upon him, nor restricting it to a particular person, nor did he say that it should only be for those who are better with God than humans. So the oneness of this attribute, and if it appeared in a thousand, then every one of the thousand would have the means, because that attribute requires it. He, peace be upon him, who guided us with his gift, and he asked us to God asked the means for him, so he helped us with etiquette, altruism, chivalry, and noble character. If it were for us, we would have given it to him, since he was the first with the best of everything, for his high position and what we know of his rank with God.

[ The value of the proverb in the legitimate judgment ]

And we hope with this that we will have in Paradise what is equivalent to that degree, like the value of our example in the lawful ruling in this world, and that between us and him, may God s prayers and peace be upon him, is brotherhood in faith, even if he is the Master who does not resist and does not multiply, but he has joined us in the line of faith. brothers and

It is proven in the Sharia that when a person is called for his brother in the absence of the unseen, the king says to him and to you in the same way, and to you in the same way.

So if we supplicate for him with the means while he is absent from us, the king says, You have the same, it is for him, and the example is for the one who invites, so it attains in degrees the sum of what the owner of the means obtains from the means equal to the value of the example because the means have no likeness, i.e. what is then a degree.