And from that is opening doors for the people of the veil from Door 222 The blind is a veil, for there is benefit in opening the door. Doors are only opened if the eye of the veil is then beneficial in opening them and breathing in their dawn, and there is no opener but God, so do not depend in opening them on anyone else. Fear is related to what is behind the door, and the door is a reason among others. Reasons: The door may be opened with torment, or it may be opened with a heavenly blessing through which torment occurs, and the door is one and the same, then there is an additional matter. And if We had opened for them a door from heaven and they continued to ascend through it, they would have said, “Indeed, our eyes have been dimmed.” Nay, we are an enchanted people. There is no blindness except the blindness of hearts that In the breasts, but in the breasts, and as for the roses, they are witnessed and witnessed And whoever is blind in this time, he will be blind in the Hereaf

Among that is the imamate, a sign from Chapter 223. The imamate is a sign, and it is an isthmus between damage and safety. Whoever is fair will take advantage of it, and whoever is a neighbor to what he delivers, whoever is fair will be saved. And whoever is fair will be saved, according to the hope of the one who pledged allegiance in the blessing of protection, and he will not be able to attain it or be able to defeat it. He is the victor and the one who stands on the wall, so if he is removed. He is asked, and if he is asked, he will win or be let down, and as long as he is in his authority, there is no way to let him down. For the one who is upright when he speaks is truthful, and the one who is upright with the sword, even if he is just, then he is a dishonorable person, because the principle is crippled, so its companion is abandoned. No one can stand up with a drawn sword except the Messenger, so do not rejoice in nonsense. The one who comes first wins the race because he c

Among these are the rolling pins, drawings of maidens from Chapter 224. Homes have become parched and traces have been obliterated with the departure of loved ones to a good destination. The trace of loved ones is next to the giver and the lover’s backwardness suffers hardship by severing ties and removing obstacles. No obstacle ceases but a trace appears to his eye as long as he is in the place of breath and the confinement of confusion, so if he calls upon him. Then his lamp came and his lamp burned, and the hidden veil appeared to him with this light, and he joined the loved ones, and it was said to him: This is our giving, so he believed or withheld without reckoning. He who called upon his beloved got what he wanted, and he was saved. He who sought refuge in God, so the lands were populated with its inhabitants, and he joined the obligation to the same extent as it was possible, so he remained loving and loved, and the seeker and wanted disappeared . /p>

And from that is the one who is the one who takes possession of it, from Chapter 225: Nothing has departed from the domain until the handing over of it has been decided, but that is said by assumption. The heavens and the earth as a whole have imposed it and whoever is in them, and they are, with clear evidence, its grip. So actions do not act on it in the past, future, and condition. Rather, it is He who is the one who takes possession of it, not by rule by chance, what has come out. Something about him, so everything is through him, to him, and from him.

The fold is for me.

And the repentance of the rich person is injustice.

And relying on it is sheep. It cannot be said that it was delayed in the case of one whose payment was for a term, even if it was. The richest of people, and here the confusion occurred. The rich is right, and whoever lends to him reaches the point of maturity and leaves the depths, for what he is in need is you from the totality o

And from that one is the one who is just, from Chapter 226. The one who is just and the one who is equal in relying on what the principles give him, for every one of them is inclined, is just, and therefore the one who is equal is called unjust, or if the just person does not have a different characteristic, then the characteristic is the same. So how then did he forbid the benefit that the dawn is of the one who has two eyes when he guided him to the two aids and the one who is responsible was established in The middle one, some of them were just, and some of them were just, so the just one took the right hand and rose to two highs, and the one who was just took the left hand and went down to Sijin, so he did not treat each one except his way, and his way did not deviate from the rule of achieving it, so the path was smooth and led him either to

Misery or happiness, so know the path*** and choose a companion to be saved from the

And from that annihilation in annihilation from Chapter 227, the most generous of Arabs is an excuse if he has what he can generously with, otherwise the excuse is that there are many requests except for those who have the most generous provision. The miserly person has his door closed, and the generosity of the generosity is absolute. If the generous person fails to provide his generosity in the event of his generosity, then it is evidence of the validity of Do not say about a horse that he is miserly if he withholds from the one who is asked a gift from a sincere horse and the one who is ignorant of the matter reveals a cover, for a knowing horse is a blessing in his giving.