And from that is the secret of dealing with desires in similarities from Chapter 89. There is no escape from desire, for it is part of the reality of its origin here, and in the category in similarities, the tendency to all directions. What is the wonder of the world being as it is? Rather, the wonder is of those who see it as an isthmus in the Surah, and an isthmus between two extremes, and then nothing else. Two eyes, you and whoever you are about him, and all of them are from him with us. The isthmus is not established neither in the existent eye because it is between fixed and non-existent eyes and existence. So whoever observes this lofty position, it is proven to him that the world in its state of existence is an isthmus. If the world were removed from existence, the limited isthmus would disappear. Things are similar to proverbs, like dense bodies. By the shadows, and to God prostrates whoever is in the heavens and the earth, willingly or unwillingly, and their shadows are

And from that is the secret of why men choose to leave out what is permissible from Chapter 9 and < The forbidden is replaced if it is permissible and what is permissible is forbidden if it is in what is forbidden. Men do not leave out what is permissible except because it comes under the rulings, except what is necessary for the establishment of these objects: what is permissible is between and what is forbidden is between and what is in between. He has appointed them, so if the evident were removed, the rulings would be removed from the evident, if the principles are fulfilled, then asceticism is only in curiosity, and as for what they call to need, then that is what is relied upon and it is not valid to abstract from it, for the nourishment of the monotheist in monotheism is like nourishing existence with the existing, limit with the limited, number with the counted, and witnesses with the witnessed, so the cause does not rise and the proportions do not flow away.

And from that is the secret of those who did not say to move away from what is permissible from Chapter 91. It is not righteousness to move away from what is permissible, for it is your strength, and what you miss is your share of the rulings, and the people are asleep about it, the reward and the burden are denied, and we do not have a ruling that deprives the believer of reward, so if the rewards were suspended, matters would be confused, and what Then whatever is ambiguous, seek and do not despair and become embezzled. If the confusion was correct in existence, it would be correct in the form between today and yesterday. As for the fact that the slaves are in the guise of a new creation, it is not for one whose sight is iron. If the cover is removed and the giving comes, the senses are relaxed, the confusion is removed, the text is cleared, and research and examination are removed, then what is permissible is the fullest rule of Sharia law for man, and according to it. All anim

And from that is the secret of giving by uncovering the veil from Chapter 92. Every part of the world is poor to the great and the despicable. Everyone is slave of blessings, and among them is the security from the arrival of vengeance. There are only those among them who knock on the door of divine generosity and divine generosity. Among them are those who have the veil of giving, and among them are those who are not. He has the continuation of the covering, the eye of giving. Some people are blind-sighted, and some are weak-sighted. The matter is additional, and the ruling on things is relative. Wherever he is,

His saying, may God’s prayers and peace be upon him, regarding seeing his Lord, is my light, I see it.

> He explained

his saying about seeing his Lord, you see your Lord as you see the moon on the night of the full moon

and there is nothing visible other than Him, so he confirmed it for us and denied it for him when he learned of it, and

Among these is the preference for silence and staying at home from Chapter 93. Silence is the adornment of abstinence, and staying at home is a type of seclusion, and seclusion is impossible. It is necessary to speak in any case, and it is not a condition of articulation of the movement of the tongue, for the language of the situation is more eloquent, and its balance in expressing the soul of its owner is more likely, and staying at home is not a condition of speech. The essence of speaking with the tongue of truth will cry, and whoever is silent, he may be thrown into silence, and he will act like a bell for him, so his secret will be revealed, even if his matter is unknown, and it will become a conversation among the people, and confusion will arise in the souls of it, and many articles will be written about him, and possibilities will be mentioned about him, so with his mark he opened the doors of tongues for a year and a lifetime by remaining in his house in all places, for h

And from that is the secret of the length of the statement, from Chapter 94. If there was nothing in the length of the statement except the presence of construction, the preponderance of disclosure, the realization of ownership, and the increase in ownership, the statement is the formation, specification, and clarification of what the command is upon, so how could it be left out and not looked at? Moses, peace be upon him, would not have been honored except With what was attributed to him of speech by speech, the world was found and appeared in the most complete order, and every saying is according to the truth of the one who said it. Some of it is permanent and some is fleeting. So, for a statement that only exists with a letter, it is true to the meaning of the statement as an adverb, and from a statement that does not have a letter in it and disappears, it has departed from the principles .