Except for the one before that, he gave us the alif, so we stood with him and called it another as we witnessed there and we affirmed the alif as we saw here, but in another chapter, not in this chapter. In that in terms of number and pronunciation, and we give a word that encompasses those meanings whose words abounded, so we cast it, so it does not prejudice anything from the utterance, we do not detract, and it does not appear for that first length of an eye, so the desired ends for God, praise be to God. Except where the Messenger of God, may God s prayers and peace be upon him, mentioned it to the extent that God mentioned it to him with two aspects of revelation, which is the revelation of the Qur an, which is the first revelation. By it when Gabriel, peace be upon him, was sent down to him with the Criterion, and it was said to him, Do not be hasty with the Qur an that you have. B. Secrets. He said, Indeed, We revealed it on a night, and he did not say part of it. Then he said, In it, every wise matter is differentiated. For if the Almighty God bestowed something on it, he did not return to it and did not return it to nothingness. When the mercy of Bara ah, which is the basmalah, came out, the ruling of disavowing mercy from its people by removing mercy from them, the king stood by it, not knowing where to put it, because every human nation has taken its mercy by believing in its prophet, so he said, Give this basmalah to the beasts who She believed in Solomon, peace be upon him, and she does not have to believe except in her messenger, so when she knew the destiny of Solomon and believed in him, she was given a portion of human mercy, and he is in the name of God, the Most Gracious, the Most Merciful, who was taken away from the polytheists. In every surah and the surah in which there is no Basmala, I begin with the ba , and the Most High said, innocence. It is completed, for the beginning of the Torah is a B, so it is not possible but this, for the alif does not begin with it at all. So what of these letters occurred in the beginnings of the surah, we said in it to him the beginning of the path, and what happened last, we said to him the end of the path, and if he was from the common people, we said to him in the middle of the road because the Qur an is the straight path.

[ Letter ranks, movements, and facts ]

As for our saying that it has a second order, up to the seventh, then we mean by that the modes of these letters that are common in numbers, so the nun has two modes of divinity and meem with its modes three in the human, jim, waw, kaf, and qaf with its modes four in the jinn, dal, zai, zai, eye, d, sin, dal, ghain, and shin with its modes, five in beasts, alif, ha , and lam with its modes. Six in the plant, the ba, the ha, the taa, the ya, the fa, the ra, the ta, the tha, the kha, and the za with its modes of seven in the inanimate. I was watching, and the reversed, every letter moved the determination to the universe and its secrets, and the crooked one, which is the horizontal one. And the conditions and the dignity or the facts and the stations and the battles, so know that a thing is not known except by its face, i.e. by its reality. The letter is its face by which it is known, and the dots are divided into two parts, dots above the letter and dots below it. If something does not have what is known by it, it is known by itself by witnessing and its opposite by transmission, which are the dry letters. So if the astronomy revolves, i.e. the knowledge orbit, the dotted letters from above are transmitted from it, and if the orbit of deeds turns, the dotted letters occur from it. From below, and if the orbit of observation rotates, the dry letters that are not dotted with it are narrated from him, so the knowledge orbit gives creation, conditions and dignities, and the orbit of deeds gives facts, stations, and arguments, and the viewing orbit gives innocence from all of this. It was said to my father Yazid: How did I become? adjective for me