And he said in the place of praise and slander, so we wanted the sons of the plural, because it included slander in killing the boy without a soul, and what included praise in the right of what God protected by killing his parents. It is all for God, so if the truth comes from himself in the pronoun of the plural, then to his nouns because of the ruling of multiple nouns in that mentioned. All the names of God, not by means of specification, for in them are what should be specified and what should not be specified, and it has come from the appointed, such as the faulter and the maker, and the scorner and the scorner did not come. From that, nor by the names of the representatives and his deputies, he does not take them enumeration, but look at every action attributed to a universe of universes, for that named is a representative of God in that act as Adam and the Messengers are God s successors to His servants, and whoever obeys the Messenger has obeyed God. believers in what It is their happiness, because happiness is all in the knowledge of God Almighty

[ Indeed, among the actions that God attaches blame to the one who does it, and among the actions that God attaches praise and praise to the one who does it ]

So we say that among the actions God attached slander to his doer, anger at him, curses and the likes of that, and among the actions that God attached praise and praise to his doer, such as forgiveness, thanksgiving, faith, repentance, purification and charity. And what do you do, and the matter is all for God, and He said: Except to Him belongs the creation and the command. So he told that He loves the thankful, the doers of good, the patient, the repentant, and the purified, and those who are pious, and does not love the transgressors, and forgives them, and does not love the unjust in the Qur an. All of the Qur an and what is true to you is that God s saying in an incoming report is true. So what was attributed to Himself in total, we attributed it to the whole, we do not separate it.

He is the Lord and we are the slaves *** so we want more thanks from Him

Because we are in poverty in poverty *** the first of which is when existence occurs

And after this it will always continue *** to the stations of annihilation in the witnesses

Because He, Glory be to Him, is an Agent *** He does in our eyes what He wills

And he only desires the truth who *** gave him in the investigation of the state of slaves

And what God increases in his knowledge *** Their generosity from them is due to them

We attribute generosity to him because of the goodness that does not perish for him

All our goodness is an accident *** our bliss comes from us, so we don't get more

We have our blessings, not him, so see *** in what we say, we are the eye of the limits

We are not blessed except by an accident, so we are blessed because it is impossible for us to enjoy it and it is impossible for accidents to occur in it, so it is blessed and joyful in His Essence and perfection, for He is rich in the worlds. If that necessitates a ruling that is pleased with him, and if it necessitates a ruling of wrath and anger, wrath and anger, then that is the seer. Whoever follows that which has angered God, they have angered God and angered Him, so he repeated that wrath on the one who angered him. May he be satisfied that the original principle is to be naked and to disregard the attributes, especially in God. If Abu Yazid says, I have no attribute, then the truth is more appropriate to be released from the restriction of the attributes because it is beyond the world, because attributes only require universes.

[ Indeed, the possessions of God are the possibilities, and they are our eyes .]

And know that this all-embracing presence includes the kingdom of God, and God s dominion is nothing but the possible, and they are our eyes.

The saying of the Messenger of God, may God s prayers and peace be upon him, in praise of God, that He is the Lord of everything