He said, fear does not occur except from one who accepts the effect of what he fears, for he has knowledge of that with taste and in himself, he seeks the influence, because of the claim of divinity that he has because he was created in the image, so he must also be afraid, because he seeks to influence others, just as we fear the one who influences him and the knower. He may be held in a state where he is not afraid, and there is no way for him to be held in a state where there is no fear, because that has no blessings. He may be in himself a witness to his condition, saying that if something was seen in him that anyone fears, that is not true. Rather, this is from someone who is ignorant of himself and what it gives him. He would not see hunting as a human being, not a feral. And if that human being does not undertake to hunt that person fleeing from him, and he may not see him and his back is to him, then it is not within the creature’s power not to be afraid, and it may be wit

And from that abhorrent one he seeks timing.

God has appointed sustenances and determined them. ***He is the abhorrent, and in the name of eternity he blocks it.

The mind conceals it and the soul reveals it *** and the spirit conceals it and the sense monitors it

And the light burns it and the secret *** envelops him, and longing destroys him and drives him away

And passion kindles the spark of love in ***'s liver, free and exhausted, and the wind ignites him

He said: The order of creation indicates the timing, and only the abhorrent name is in charge of that, because He is the one who said, “And We do not send it down except by a known measure,” and His saying, “Indeed, We created everything by a measure,” and He said, “But He sends down by a measure whatever He wills,

And from that beloved is close. He said, “The beloved is close to love because he is the one who clings to him, not to the lover. Love does not travel far and indecent distances.” Nor are the honorable mentions whose rulings do not rise from the closeness of love to the beloved, and the lover may or may not have closeness to the beloved, so love is close to The lover is close to the beloved because of his attachment to him, for he has no attachment to anything other than his beloved, for he is alone with him, and the lover is a follower of love because he performs it, and the beloved is not a follower of the lover’s love, even if he is attached to it, but rather he is with what he does. If the lover’s love performs it, he loves him, so the lover is returned as a beloved, then the request is valid from both parties. An obstacle unless it is from outside or from the impossible, that is, the facts do not give connection. Whoever knows love knows how to love. Our Sheikh was looking fo

And from that, it is not good to love others. He said: The lover does not love anything other than himself except himself. He does not love others, and love for others is never valid, because loving others is what is good in it. If there is good in it, it returns to the lover, then he loves himself because he loves returning that good to him. Then you will know that That Other, from its reality, is to have an existence that is the same as this Other, and the beloved can never be anything other than non-existent, either in an existing or not in an existing, for the existing is impossible for it to be loved for its own sake, but rather it is loved for a nihilistic reason. This beloved non-existent is dependent on the lover because of his love for him and his attachment to that beloved, so he remains connected to him and the connection of imagination until he enters the senses. This is the same as in the created thing and in the true creation.

Among these is the one who has reached the limit of breadth and is narrowed, saying, “There is no wider than the open space,” since spaciousness can only be described by emptiness. If the open space is filled, it is narrow without a doubt, for the possible things are endless, and the emptiness has become narrow because it is filled, so the space is narrowed, so God places what He has created of fullness in the open space. Transubstantiations, so He continues to take off a form and attach it to permanence and non-existence, and He creates a form of non-existence in this completeness, so formation and change in it never ceases with transmutations in this world and the hereafter, nay, in all of existence. These are the affairs to which He has access to every day of this world and the hereafter, nay, of the days of existence, so he is not fed up with transubstantiations. For it is emptying and occupying, so by building the emptiness it has become narrow, and by emptying and occupying