It is upon it in its descending when it was revealed, and according to what the heart is upon, which is taken as a throne by the attribute of the Qur an over it, the Qur an appears with that attribute in its revelation, and that is in the case of some of the following, and in the right of some of them, the attribute is of the Qur an, so the throne of the heart appears with it when it was descended upon him. The color of water is the color of his vessel, and if a knower was asked about the Qur an and the heart that was revealed to it, he would have answered with the same answer

[ The Absolute Qur'an is for the Absolute Throne ]

And know that God described the Throne as the Qur an, so the Qur an came in absolute without restriction, and the mention of the Throne came in absolute without restriction. So the absolute Qur an is for the Absolute Throne or the Absolute Throne for the Absolute Qur an, according to what witnesses are affected by the influence and influence on it. And a noble Qur an for a noble throne, and a glorious Qur an for a glorious throne, so every Qur an is flat on its throne with the unifying attribute between them. The degrees are with the Throne, for the heart rises in degrees with the height of the steps of the verses of the Qur an.

It will be said to the reciter of the Qur an on the Day of Resurrection: Read and rise as you used to read, and he will finish by ascending to the last verse he ends with reading

The degrees are the same as the mansions, so if the Qur an was revealed to the heart of a servant and his judgment appeared in him and he was established over him with everything that he is absolutely upon and he was a creation of this heart, that heart would be his throne.

I asked Aisha about the character of the Messenger of God, may God bless him and grant him peace, and she said, His character was the Qur an.

There is no verse in the Qur an that does not have a ruling in the heart of this servant, because the Qur an was for this reason revealed to rule, not to judge him, so it was an absolute throne for him.

The Messenger of God, may God s prayers and peace be upon him, was in his recitation of the Qur an, if he passed by a sign of bliss, I judged him to ask God of His bounty, so he asked God for His bounty. That verse is of praise to God, and if he passes by any verse stories and the past of divine rule in the centuries before him, it is judged by consideration, so he was considered.

He used to do that, and this is the essence of contemplating the verses of the Qur an and understanding it, and when the next person was not in his condition in his recitation as we mentioned, then the Qur an did not descend upon his heart, nor was it a throne for his equator, because he did not settle on him with these rulings. He took it from indoctrination or from the letters of his writing, if he took it from writing. If he brought those letters in his imagination and looked at them with the eye of his imagination, he translated the tongue from them and recited them without contemplation or insight, but because those letters remained in the presence of his imagination and he has the reward of translation, not the reward of the Qur an and it was not revealed to his heart from it something as

The Messenger of God, may God s prayers and peace be upon him, said, In the case of a people who memorize the letters of the Qur an, they recite the Qur an but it does not go beyond their throats.

That is, it descends from the imagination that is in the front of the brain to the tongue, so it is translated with it, and it does not go beyond his throat to the heart that is in his chest, and nothing of it reaches his heart.

He said about them that they will pass through the religion as an arrow passes through the shooter

You do not see in him a trace of the blood of the shooter, and our words are not with the one who has this characteristic of the next, and the one who follows it is only the one who recites it from his heart, and the Qur an is the attribute of his Lord and the attribute of his soul, and the heart that believes in it has piety has expanded it. God did not warn the owner of this station, whose heart was a throne for the Qur an in taste and manifestation , so he knows by his taste and experience the attribute of the Most Merciful to ascending to the Throne, what is its meaning and he commanded those who do not know that to ask those who know him with knowledge of experience from himself, not knowledge of imitation.

Expert, that is, the responsible person who has this quality of experience knows the equanimity as he knows the throne on which the Most Merciful rose, because his heart was a throne for the equanimity of the Qur an as we decreed it. The Qur an, then learn the intentions of the speaker, because understanding the speaker s words is not knowing the aspects of what that word contains by limiting what it contains from what the people of that tongue have colluded with. To differentiate between understanding of speech or understanding of the speaker, which is what is required. Understanding from the speaker is what he knows, not from the one who revealed the Qur an to his heart, and understanding speech for the common people.