A person used to mention the rituals in the verse of Hajj and mention the rituals, which are multiple, that is, in every intention, so the reason for swearing by things was to ask creation to glorify things so that they would not neglect any of the things that indicate God, whether that evidence was happy or miserable, non-existence or existence, meaning it was whatever it was. The divine intention was in the oath itself, not the things, but rather the two things were meant together, which is correct. Know that what is meant by this other intention is nothing but glorification for us and definition, so he mentioned the things and included the divine names so that the things indicate what he wanted of the divine names, so they do not deviate from the significance and honor of them. He said, “By the heavens and what He built them,” that is, He built the heavens and the earth. And He did not crush it, that is, He spread out the earth and the star when it fell, that is, He dropped the

And know that when some of the knowers saw the glorification of these matters as lawful, he attached everything other than God to the happiness that is the right of those who possess the purposes of creation to attain their purposes that are created for them immediately, so the person with this view did not leave anyone in the torment that is pain, for it is abhorrent in and of itself, even if They inhabited the Fire, for they will have in it a tasteful bliss that no one else knows, for each of the two worlds has its own fullness, so God declared that He would fill it and abide therein forever, but what was then stated was the eternality of the torment, which is the pain, not the causal movements in the presence of pain in the habit of the specific mood that senses the pain. We may see beating, cutting, and burning in Existence is apparent, but these actions do not necessarily entail pain, and we have witnessed this from our souls on this path, and this is part of the honor of the

And God says that His mercy preceded His wrath, meaning that His judgment regarding the mercy of His servants preceded His wrath upon them, and the precedence does not appear in the same matter, for the horse may be broad-minded and slow in movement, and the other short-breathed and fast-moving, while the long-haired horse is still broad-minded, and if he is slower in the city, he will enter into the city. Shortness of mind until he increases it and leaves it behind, so he is not judged to be ahead of himself except at the end of the event. Whoever has the lead is the one who is the first, and for this reason he prolongs the competition between the horses at a distance, and it is permissible in the context of warning about this situation, and the end of the distance is the one at which the judgment of precedence ends, and mercy precedes the wrath of God upon His creation. It conquers the world in both worlds with the generosity of God, and that is not too heavy for God. And if the