In repentance

Behind God, we said, the matter is not as you claimed, but rather God is behind the self, and there is no goal behind God, for the self is ahead of the rank in everything due to its rank, so there is no goal behind God .

[ The inner answer to God ]

So they attained knowledge of God that they had not had by the first intention when they took possession of the soldiers, and what initially withheld them from this knowledge was their jealousy that the truth should be shared with one of the universes in a state, entity, or relation. For this reason, their intention was to attach the entities to absolute nothingness, which is the position to which it refers. Al-Batiniya says in response to someone who says to her, “God exists,” so we say, “He is not non-existent,” so if you say to them, “God is alive,” you say, “He is not dead,” and if they are told, “God is Able,” she says, “He is not powerless,” then she never answers with a word that gives participation in proof, so she answers in the negative, and this is all out of jealousy, and you cannot deny the notables, so you seek the help of these soldiers. Upon the execution of these objects and the removal of the rule of immutability from them, the soldiers find them finding them and

[ Whoever's forces are determined, his destination is concessions .]

As for the one whose soldiers are determined, his end to concessions comes from two paths, the one path being the oneness of love in both of them, so their end is to witness it, and He is the one

He, may God’s prayers and peace be upon him, referred to it by saying that God loves His concessions to be fulfilled just as His resolves are fulfilled < /p>

So the contract of taking the invitations is dissolved by this observation, because he has lost knowledge of God as much as he missed by taking the permission. The other way is that they end up with witnesses that his being in the invitations is the same as his being in the concessions, and they have no relation to either of them, so what they contracted upon is dissolved. Intrinsically, it does not work for them in it. From this standpoint, some of them say that the Messengers preferred one over the other, although it is in the same matter, as stated in the speech, from his saying, “Those Messengers, We preferred some of

[ The end of every army is to do the action for which it was directed ]

As for what we have mentioned, their end depends on what their soldiers gave them. The soldiers differ. The army of the winds is what is the army of birds, and the army of birds is what is the army of meanings that occur in the souls of the enemies, such as terror and cowardice. So the end of each army is in the action that was directed to it, such as besieging a castle, striking a settlement, a raid, or Kabsa: Every army has a characteristic in the matter itself, and it does not go beyond it. God Almighty said: “You throw stones at the birds.” And He said: “The wind does not leave a single thing that it touches except that it makes it like rubble.” And He said: “In terror,” and He cast terror into their hearts. “They destroy their homes.” With their hands, look at the end of each army and what it affected the soul of whom He camped against Him, for the truth is not restricted, since it is the essence of every restriction. People are between the veiled and the unveiled. God has ma

( The fifth question )

If it is said that we know the location of the homes of the people of kinship

and the location of the ultimate location of the soldiers and the location of those who possess it, then where is the station of the people of the gatherings and the hadith? We said in the answer: As for the people of the newly established gatherings, their sittings are behind the most sacred veil in the descent, and they have six presences. In the first presence, they have eight sittings of the council. The second and sixth sessions are called the sittings of rest, and they are out of God’s blessing of His servants who have these conditions. The first two sittings, which are the fourth and eighth, are the sittings of bringing together the servant and the Lord, and the sittings of separating the servant and the Lord, on the levels of the clearest. As for the four sittings that remain, the hadith in them is on multiple levels, as well as the second Hadhrat and the fourth Hadith. There are eight sittin

[ The ranks of the people of the councils who are the people of the witnesses ]

As for the people of the gatherings, not from the fact that they are hadith scholars, they are the people of witnesses, and they are in four ranks in their gatherings. The hadith scholars are seated in terms of where they are, behind that veil, and the people in the gatherings are in terms of the ranks for which the truth has been prepared. Some of them have pulpits prepared for them, some have prepared couches for them, and some have prepared them. For them