They moved from the analogy to the hadiths originally, even if we said by saying that they did not modify an example from al-Istiwa, which is stability, to al-Istiwa, which is stability, as they modified, especially and the throne is mentioned in the ratio of this equator. It occurred by equator and al-istawa has a meaning, not with the level on it, which is the body and the equator is a reasonable, spiritual reality that is attributed to every subject according to what the reality of that Essence gives him. To one of its possibilities, with their faith and their standing with the Almighty s saying, There is nothing like Him.

A Matter [Indecency and its entry into the Divine Judgment]

Just as He, the Most High, did not command immorality, nor does He want it, but He decreed it and decreed it to make it clear that He did not want it, because being obscene is not the same. Rather, it is God s judgment about it, and God s judgment on things is not created. There is no intellect, so prove it, then prove it in immorality, and we accepted it out of faith, as we accepted the weight and forms of deeds, even though they are symptoms.

A Matter [the absolute nothingness of the possible]

The non-existence of the possible preceded by judgment on its existence is not intended, but the non-existence that compares with a judgment of its existence, that if it were not existence, that non-existence would have been withdrawn to it. It contrasts with the absolute non-existence of the possible, since it has no permissibility to exist in this rank, and this is only in the presence of divinity

Mass [Multiple ancients]

It is not impossible for the mind to have an ancient existence that is not a god

A Matter [Assigning the Existence of the Possible]

The fact that the specific is wanted to exist is possible that is not singling it out for its existence in terms of existence, but in terms of its relation to the possible that which is permissible to be attributed to another possible. It is, but in terms of its ratio, it is possible and nothing else

matter [specified reason]

The evidence indicates that the specific reason is established, and the evidence indicates, for example, the suspension of what is attributed to this specification of denial or affirmation, as some spectators told us in a conversation that took place between me and him, so we stood as he claimed, but the evidence indicated the confirmation of the Messenger from the side of the sender, so we took the divine lineage from the Messenger, so we judged that Such and not such, so how, and the clear evidence of its existence and that its existence is the same as itself and not a cause for itself, to prove the lack of others, and it is complete in every aspect, so it exists and its existence is the same as itself and no other

Massala [Multiple divine attachments]

The absence of the possible from the duty itself, and the subjective dispensation of the duty without the possible is called a god, and its attachment to itself and to the realities of every investigator, whether existence or non-existence is called knowledge. It is called the will and its attachment to the creation of the universe. It is called the ability of its attachment to the hearing of the component because it is called an order and it is of two types by means and without an intermediary. The elevation of the intermediaries must be the influence of the command and by the intermediary it is not necessary to influence and it is not an order in the essence of the truth, as nothing stops the command of God, its attachment to the hearing of the component to distract him from his being or The fact that what can be issued from it is called a prohibition, and its form in the division is the form of the command, its attachment to the attainment of what it is, or other beings, or what is in the soul, it is called news. A supplication and as a matter of attachment to this is called speech. It attaches to speech without requiring knowledge of it. It is called hearing. If it is attached and the attachment follows understanding with the audible, it is called understanding. It relates to the manner of light, and what it carries of visible things is called sight and vision, and its attachment to perception. Every comprehended one from whom all of these attachments are not valid without him is called life, and the eye in all of that is one.

A Matter [The Light of Reason and Faith]

The mind has a light by which it perceives specific matters, and faith has a light by which it perceives everything as long as there is no impediment. By the light of the mind, you reach the knowledge of divinity and what is required for it and what is impossible for it and what is permissible from it is not impossible and is not necessary. With the light of faith, the mind realizes self-knowledge and what attributes the truth is attributed to itself.

Massala [knowledge of self-rulings]

It is not possible for us to know the manner of the rulings that are ascribed to entities except after knowing the entities that are ascribed and attributed to them.