The stickiness and we do not forgive all the people's quickness of possession and the mount, for severity and roughness, and the persistence and mercy, and from it the purity of the heart, the silly disposition, so that the beloved is pure, the advisor of the fault, and in it is the advice of some kings to their minister, to repeat what pleases him, to hasten to inform him of what he is hiding from him, and he said, "Give your money what you hate, just as you give what you love." And from it is good dealing, and generosity of character, and gentleness of disposition, and ease of speech, and the use of humility, so that he is praised for his good deeds. The humble minister is the most powerful, the most important, the most visible with justice, close to the conditions that are pleasing to his Lord. And from it are the sciences of the tongue, so that he loves the tongue and does not associate with the disobedient, so that the state is strengthened and its side is gathered from the extremities of the ignorant and the lack of affection. And from it is moderation of character and jealousy. The condition of the minister is that he be moderate, like a night of peace, not one who is born of a strong father, and that the craft of the Sultan's policy requires him to be moderate, as indicated by the saying of Mu'awiyah, may God be pleased with him, and the saying of Plato, that the king's care is to deal with people with severity if they are severe, and with gentleness if they are gentle, and to be strong against those who are stronger than him to protect him from enemies. These are a summary of what is considered the qualities of a successor, the order of life, and what is considered the qualities of a successor, matters of complete parts, so that the matters are not from their origin, but rather from them. And from it is the beauty of the king's position and rank. And from it is the beauty of the face and its clarity, with cheerfulness and pleasantness, which indicates the nobility of the soul, contrary to impudence, especially with the stubborn and the arrogant. And from it is the truthfulness of the tongue, for lying is one of the corruptions that undermine the interests of this world and the hereafter. The Sultan is like the physician, and the minister is like the patient, and the minister is like the intermediary between the physicians and the patients. If the minister lies, the plan is destroyed, and if the minister wants to deceive one of the patients and accompany the physician, his work will be in vain. If the physician is deceived about the health of the patient, the sick person will perish. Likewise, the minister conveys to the king what is pleasing to the man and what kills him. And from it is the beauty of expression, the eloquent and the concise, the clear and the explicit. And from it is the silence of the tongue from the source of evil and excessive joking and alluding to people and their astonishment, whether absent or present, and backbiting. And from it is courage and other praiseworthy qualities. And it is said that these qualities are considered in him because the happiness of the king is achieved through them, and he is not happy except through them. And this is what we have seen in the history of women, and the story of Abu Bakr bin Bishr, and Aisha, may God be pleased with her, that the Messenger of God, may God's prayers and peace be upon him, said: "If God wills good for a ruler, He makes him a minister who is truthful in his remembrance, and if he remembers, he announces it. And if God wills otherwise for him, He makes him a minister of evil, who forgets if he remembers, and if he remembers, he does not satisfy him." Some of the companions were appointed to a position, and God willed good for him, so He made him a minister.