Until they do not add to it nor subtract from it, they have acted according to their knowledge, and they are not aware of God’s censure of whoever disobeys His appointment. So he disobeys only one who is not aware of censure. Do you not see that he does not intend by disobedience to violate the sanctity, given his knowledge of the veneration that should be venerated by that person? A scholar has never disobeyed His knowledge. Scientists are subject to their knowledge .

Among that vows is obligatory in all schools of thought. He said: God has not decided and made obligatory on the servant of what the servant has made obligatory on himself, which is the vow, except for his servant to fulfill it. He created him in his image and he has made it obligatory for himself. He has stated, and He is the truthful one, that he fulfills it for whomever he made obligatory for him, so he obligated you to fulfill what you made obligatory upon him. Yourself, for the believer must do for his brother what he likes for himself, and the believer loves for himself that he does not harm him, so he loves for his brother the believer that he does not harm him, and if he loves that, he wards off harm from him as much as he can. Harm in the next, just as he warded off harm from himself in the next, saying, “O My servants who have transgressed against themselves, do not despair of God’s mercy. Indeed, God forgives all sins.” As for in this world, he exposed himself to harm a

And from that is safety from harms in additions. He said, “The most difficult knowledge of God is to prove absolute knowledge of Him, not from His being a god, or from His being an essence, or from His essence. The generality in relation to Him is an expression of the inability to know Him, so He neither knows nor is ignorant, but is incapable. As for His being a god, then the names. The best is his restriction, and the rank is his restriction, and the meaning of his restriction is that the divine seeks for him what he deserves of exaltation, and exaltation is a restriction, and the knowledge of him being a god is proven by law and reason, so the mind has special exaltation in it, so it restricts him to it, and the law in it has exaltation and resemblance, so the law is closer to absoluteness in God than reason, and the knower looks at the additions and judges it according to what has been added. To him

And from that, he who sees the truth has seen himself. He said, “Whoever wants to see the truth, let him see himself.” Just as

He who knows himself knows his Lord.

Likewise, whoever sees himself has seen his Lord or Whoever sees his Lord has seen himself, according to those who know that the Sharia has closed in this saying the door to knowledge of God due to its knowledge that no one can attain knowledge of himself, for the soul does not reason apart from its relationship to a structure that it manages, whether it is light or dark. This relationship is for this reason that God does not intelligible except a God other than a God who does not intellect, so it is not possible to know Him by abstracting Him from the desired world, and if He does not intellect in isolation from the world, then His essence is not intelligible and does not witness as it is, then knowledge of Him is likened to knowledge of the soul, and the one who combines is the absence of abstraction

Among that respondent is a listener, and the listener is obedient. He said, just as the entities of possible entities that exist by themselves are fixed in their state of nonexistence, so also what exists in them from the powerful and is characterized by it which is non-existent is fixed in its state of nonexistence in the entities of the one through whom it is established, an establishment of stability, just as it is in existence if it exists alike. If He had not heard the possible in its non-existence, “Be” would not have been part of the Truth, since the Truth would not have wanted to create what it was, and saying the Truth in His saying “Be” would have been unbelievable, and there is no way to say that “Be” would have occurred with the Truth, for it is a specific realization of the possible that the Truth wants to create of the Necessary Existence, so it manifests itself, so it is. What God Almighty perceived of the possible is the essence of being, and it was imbued with exi

Among these is the inner clothing, food, and the outer clothing, which is what wards off harm. He said: The created being is bound by harm due to its poverty, and it is in itself created to ward off pain from itself. Hunger is pain that it ward off with food and thirst, did it not ward off with drinking, heat, and cold, did it ward off with clothing, and the rest of the pains it wards off with the medicines that God has made to ward off pain, and everything else. The motive is either adornment or following a desire that has pain in the soul, so it is not relieved except by eating the desired thing, and that is permissible for the soul in everything that it desires, so there is a time that repels the pain when it feels it and a time that corrects it before it descends. In general, the soul does not use anything of itself except to ward off pain, and this is the difference between truth and creation. It was not the creation of the truth for its own sake. His rule in creating would b