The possible exists, then everything is still yours as it has not yet been changed. It has not changed an epithet nor changed an epithet of existence. Existence is existence and non-existence is non-existence. And the one described as existing is present, and the one described as non-existent is the same as the people of investigation from the people of revelation and existence.

[ The one who is the whole face ]

Then the face that has the front and it is the face that is restricted to looking and is distinguished from the back, so if a person sees from behind him the same as what he sees from in front of him, then it is a whole face without a back, so he does not perish from this characteristic because he sees from all sides, he does not perish because the eye preserves it with its look. Which side has the one who wants to destroy him come to, but he did not find a way to reveal it, just as a person with a restricted face fears whoever comes to him from his imam? Ended part eighty-seven

( In the Name of Allah, Most Gracious, Most Merciful )

(Question ninety-eight) How is the male face identified?

The answer is because the glorification is for him, they are fatal, and the destroyer is not mortal

[ The facts are not fatal .]

Know that facts are not characterized by destruction and the face of a thing is its reality. Rather, things that are incidental to facts are characterized by their relation to each other. The removal of that incidental ratio is called perdition, and that place attributed to that transverse by its demise is called perishable, and then nothing but facts, then nothing but non-destructive faces, and then nothing but descent, then nothing but perishable, so see how you wish and pronounce according to what you see, for this is the specification of the face for the impossibility of being characterized by perdition if the truth is not perish

(Question ninety-nine) What is the beginning of praise?

The answer is its initiation, and it is the meaning that is present in the soul of the praiser, so it must be restricted by the way of the meaning that it is the beginning of an accident, so it must have a cause, and the cause is the same limitation and by the way of uttering praise, so its initiator is absolute, then after that, if you wish, you restrict it as a divine act, and if you want, it is clear in the restriction in an honorable manner. And then more than this

[ The faces of praise and its meanings ]

And if the questioner wants with praise here the servant, then he appointed praise for the truth with the existence of its own essence, so its initiator is the truth that created it when it created it. With the initiator of praise, praise of the truth, praise or praise of the truth itself, or praise of the truth, its creatures. Other than him, and if he wants to praise Al-Fatihah, which is the surah, then its beginning is the ba. If she communicates and does not communicate with her, for she is exalted in Al-Fatihah that he relates to her, for he does not communicate with her in the meaning except her names and her names themselves, so no one is connected to her except her. Why, it has no effect except in the apparent in the appearances and on the outward the praise falls, and the apparent is not in the outward appearances other than him, there is neither two, nor two nor two except him and people are confused about the appearances of praise, so they said what is the beginning of praise and the apparent from the question of this questioner that he wanted Al-Fatihah because he wanted Al-Fatihah He said in the question that follows, what is the meaning of amen, which is a word legislated after completing Al-Fatihah.

He said: I divided the prayer between me and My servant in two halves, so half of it is for me and half for my servant, and my servant shall have what he asked

So the trustworthy legitimate one because of the question it contains, which is his saying, Give us. And whoever asks for something from someone, he must be lacking in the event of his request. About the two worlds, God Almighty said, God is self-sufficient for the worlds. And God Almighty said, O people, you are the poor to God, and God is the Rich, the Praised, the Praiseworthy. ?