According to what the evidence of time requires, then what is reasonable from it is reasonable. If it is a shunning for someone, and if the one who perseveres in it reminds his Lord of it with a preference, then the revelation will be from God according to what he intended. He will only see a comparison, and it is a specific revelation. I will mention it in this chapter, even if the one who remembers it. To his Lord, it is impossible for him to differentiate. The revelation to him was from God according to what he intended, so he does not see any comparison, and it is a specific revelation. I will mention it in this chapter, God willing, and if the one remembering it is to his Lord insofar as it is a legitimate remembrance, it does not occur to him to differentiate, nor does he abandon the differentiation, it will result for him what is the matter for him. Without restriction, what happened to the one who intended to differentiate, and the one who did not intend it, is under the k

Know that the differentiation in this dhikr and others like it is divided into two parts: a section in which the preferred and preferred returns to the truth, and a section in which the preferred returns to the truth and the separated to creation. Let us begin with what refers to the truth, and it is in two parts: a section that refers to this name in terms of its pronunciation, and a section that refers to other than its pronunciation. Names, so the one who returns to his word is like the great one in His Almighty’s saying, “He is the Great, the Exalted,” and like the arrogant one in His Almighty’s saying, “the tyrant, the arrogant.” So the great one is better than the arrogant one, because the great one for himself is great, and the arrogant one works in the attainment of pride, and what is in essence better because of what it is by means of acknowledgment, for arrogance is an acquisition, and arrogance is one of the attributes of truth because It was from His revelation of the