In a book or a Sunnah, it is attributed to this person, for this name is the one extending to him, and there is no divine name over which there is a ruling except through the mediation of this name in any way, and that is why we say that God Almighty has hidden in the places of His mercy His torment and vengeance, like the sick person whom He has placed in his torment by illness. His mercy towards him in the sins that are expiated from him is a mercy in vengeance. Likewise, whoever takes revenge on him by carrying out punishment, such as killing or beating, it is a present torment that is present in him, an inward mercy through which his demand in the afterlife is lifted, just as in his blessing in this world from the gracious name, he conceals his vengeance, so he is now blessed with what Through it, he will be tormented by the depths of torment in the Hereafter or in the time of repentance. If a person repents and looks and thinks about the forbidden things he finds pleasure in,

This person has mercy on all existing beings, on the disobedient, the infidels, and others.

God Almighty said to the master of this station, who is Muhammad, may God bless him and grant him peace, when he called upon Ra’al, Dhakwan, and Asiyya for punishment and vengeance, and he said, “You must blame so-and-so and so-and-so,” and he mentioned what was among them. God said to him: Indeed, God did not send you to curse or curse, but rather He sent you as a mercy.

So he forbade supplication against them and cursing them and what they hate, and God Almighty and Majestic revealed to him, “And We have not sent you except as a mercy to the worlds,” so the world has spread, that is, that you may have mercy on them and invoke Me for them and not against them. So instead of saying, “May God curse them,” may God repent to them. And he guided them just as

he said when they wounded him, O God, guide my people, for they do not know.

He means those who lie abou

And whoever has this position and knowledge of this, and this is the Name of the Most Gracious, looks at it and sees secrets, a taste between the relationship of the Istiwaa to the Throne and the relationship of the Ayin to the All-Mighty. Are they on the same definition or different? And he knows what the Truth has of the attributes of majesty and gentleness together, between the Istiwaa and the Istiwaa, since it has been. In the darkness, there is no throne, so it is described by being established upon it. Then He created the Throne and established Himself upon it by the name Most Gracious, and the Throne has a definition that distinguishes it from the blindness, which is the name Lord, and the blindness has a definition that distinguishes it from the Throne, and there must be a transition from one attribute to another attribute, so what is His description, the Most High, between the blindness and the throne, or by what relationship it appears between them. Since each one of the

Then the author of this position also gives divine knowledge of this kind in the name of the Most Merciful, the descent of the Lord to the heaven of the world from the throne. This descent or from blindness, for the blindness is only

It was mentioned when the question occurred about the name the Lord, and it was said to him. Where was our Lord before He created His creation? He said, “He was in a darkness, above which was air and beneath which was air.

So the implicit noun of Kan is “Our Lord,” and he said, “Our Lord descends to the heavens. ”

This indicates to you that His descent to the lowest heaven is from That blindness, just as his ascension on the Throne was from that blindness, so his attribution to the lowest heaven is the same as his attribution to the Throne, there is no difference. It did not differ from the Throne in his descent to the lowest heaven, nor did he differ from the blindness in his descent to