In repentance

It ended, the apparent became hidden and the hidden became apparent. So the ruling is his, so the seal is hidden in the opening at the beginning, and the opening is hidden in the closing at the end. It was said about the Messenger of God, may God bless him and grant him peace, that he is the seal of the prophets, so he concealed with the appearance of his seal that he was a prophet and Adam between water and clay, and when it appeared that he was a prophet and Adam. Between water and clay, and through it he opened the ranks of humanity. His being the Seal of the Prophets was hidden in that appearance.

[ You are manifestations of divinity, and through them you are happy and miserable .]

As for divinity, existence is from Him and to Him all matters are returned, so worship Him between them and put your trust in Him in both of them, and your Lord is not unaware of what you do, since you are the manifestations of His beautiful names, and through them you are happy and in difficulty, and God is with you and will not leave you deeds. As long as he hands over the matter to him and he submits, you agree with what the matter is in his soul, and you will be relieved from the fatigue of the lawsuit Between the opening and the closing, and God speaks the truth and He guides the path.

( Question eleven )

How will they be answered ?

The answer is according to their condition and time, and their condition and time is according to the name that is the ruling over them between the opening and the closing, for between the sealing and the opening there are many divine names that speak in those entities from the people of councils and hadith, so the answer will be according to what the ruling occurred. The name, but they only respond with the name and it is necessary

[ The moral talk about witnesses is extremely intelligible .]

If the hadith is morally based on witnesses, then the answer may be given by itself, devoid of names, and it is in the position of a metaphor for the truth, and this combines with the hadith in benefiting and benefiting. Whoever takes care of benefiting and benefiting attaches this position to the people of the gatherings and the hadith, and this is what Al-Tirmidhi meant because he said the people of the gatherings and the hadith and did not say the people Hadith in particular, and among the people are those who only pay attention to hadith, and do not make it in this presence a ruling for a current moral hadith, for he says, “I am seeking facts,” but he is the one who holds this opinion as if it is not verified, and the only thing that led him to do so is restricting the hadith to words. As for us, we follow the doctrine of Al-Tirmidhi in this matter, for we tasted it in sitting with a moral hadith. It is extremely intelligible, devoid of possibility and generality. Rather, it i

( Question twelfth )

What is the nature of their walking, meaning to these gatherings, when the hadith began ?

We said in the answer with aspirations that are devoid of normality, and we simplified that with what we say, which is that intangible matters that do not accept or determine materials, it is not valid to walk to collect them or to collect what is of them by crossing distances. And the expansion of spaces, but it may be accompanied by determination, physical movements based on knowledge or faith, on the condition of unification in both.

[ The walk of non-believing scholars to councils ]

As for their path, insofar as they are scholars, it is by purifying the souls from the cycles of nature and taking seclusions to empty the hearts of thoughts related to the parts of the universe that occur by sending the senses into the tangible things, so the treasury of the imagination is filled, and the power that is depicted is visualized from it according to what it is passionate about, so these images become an obstacle between it and the realization of it. This is the divine rank, so they tend toward seclusion and remembrances with the aim of praising the one in whose hand is the kingdom. If the soul becomes pure and the natural veil between it and the world of the kingdom is lifted, all the engraved knowledge in the images of the world of the kingdom is imprinted in its mirror, and the highest assembly looks upon this soul that is of this status and sees in it what He has. He takes it as the manifestation of what is in him, and the highest assembly also helps him maintain

[ The description of the walk of people of faith to councils and their classes ]

If this man happens to be a believer in his walk, despite his knowledge, or he is a person of faith without knowledge, then his concern is only related to God, for faith does not guide him except to God, and knowledge only guides him to the mediators and the order of the usual wisdom in the world, so the characteristic of the walk of people of faith is what they have. There is no way to achieve this except through the determination of matters that are lawful insofar as they are lawful, and they are divided into two groups. A group of them has based their determination on the fact that the Messenger only came as a warning and teacher of the path that leads to the side of the Almighty, and if knowledge of that is given, it is removed from the path and is separated between them and God. These people, if they hasten or race to Good deeds, and in good deeds, they did not see their imam as preceded by any of the created beings, because they had removed him from their souls and separated