Almighty, let them respond to me, so the servant and the world, which is the property of God Almighty, has a divine disposition in the most intimate aspect, as required by the reality of the world, by self-request, and another disposition, as required by the establishment of Sharia.

So since the matter is as we have mentioned, that the truth answers the command of the servant if he calls him and asks him, just as the servant responds to the command of God when he commands him, which is His saying, “And fulfill my covenant, I will fulfill your covenant,” so he involved you in the issue, and since the truth requires in itself to submit to Him, whether He has prescribed deeds for His servants or not. Likewise, the existence of his essence requires that the right be preserved, regardless of whether the right legislated what he legislated or not. Then, when he legislated actions for the servant, if he did them, he legislated for himself to reward this servant for doing what he was assigned to do, so the exalted state became the property of this king, who is the One who knows what appears from the impact of the servant on him. Giving when asked, so he gave him an attribute that expresses the kingship, for He, Glory be to Him, is the Owner and King of what He comman

And know that the hosts must have a name given to each of the hosts by the addition. If you say Zaid, he is a human being without a doubt, and nothing can be understood of him other than this. If you say Amr, he is a human being of whom nothing can be understood other than this. If you say Zaid bin Amr or Zaid, the servant of Amr, then there is no doubt. That it occurred to Zaid that he was the son of Amr, and that the name of fatherhood occurred to Amr since he was the father of Zaid. So the sonship of Zaid gave fatherhood to Amr, and the fatherhood to Amr gave sonship to Zaid, so each one of the two hosts created a meaning for its owner that was not described with it before the addition. Likewise, Zaid was the slave of Amr, so Al-Aboodah gave Zaid to be a mamluk. And Amr is Malik. The kingdom of Zaid gave birth to the name “Malik” to Amr, and the kingdom of Amr gave Zaid the kingdom of Zaid, so it was said about him “Malik” and it was said about “Amr Malik,” and neither of them

There is no distinction between the truth and the world that makes sense at all except the distinction between facts. For God and nothing is with Him, Glory be to Him, and He still is like that and still is like that. There is nothing with Him, so His presence is with us as He deserves His majesty and as He deserves His majesty, even if not what is attributed to Himself. He is with us, and reason does not require that It is called the meaning of association, just as the sound mind does not understand it when the Truth applies it to Himself, what is understood from the association of the world with one another, because there is nothing like Him. God Almighty said, “And He is with you wherever you are.” And God Almighty said, “Indeed, I am with you, I hear and see,” to Moses and Aaron, so we say, “The Truth is with us.” To the extent of what he said and in the meaning that he intended, we do not say, “We are with the truth,” for it is not stated and reason does not give it. We have