He strayed from the path and was forced to it after his mind was broken and he feared missing out. With a tongue He gave everything its creation and then guided it. That is, he made it clear that He gave everything its creation. So he differentiated between his saying, “Be harsh with them,” and his saying to him specifically. “Because of God’s mercy, you will be kind to them, even if you are rude.” Hard-hearted, they will surely disperse from around you. And He said to Moses and Aaron, “Then speak to him a gentle word, so that he may meet with it the harshness of Pharaoh, so that he may be broken due to lack of resistance, as he did not find the strength to confront his harshness, so it affected him again, destroying him by drowning.” Thus, with softness, Pharaoh perished, so he gave everything he created in its due time, so it happened that it arose. A person has breath and does not feel And it is the Almighty’s saying, “And We create you in that which you do not know,” meaning w

As for the resting sessions in the first, second, and fourth Hazrat, they are six gatherings in which there are moral hadiths about witnessing, as was said.

Speak from us in the faces, our eyes ** * We are silent, and passion speaks.

And as we said in this form,

And the passion between us brings forth new *** good things, enriching them with other things. Tongue

These are the sitting places between two opposites from which knowledge is obtained for relying on and uncovering the stem and isthmus that is between two opposites, like lukewarm between hot and cold, and like listening between softly and loudly, and like smiling between laughing and crying, and every two opposites between them is a isthmus that does not retaliate, so which of the favors of your Lord will you deny? It is a place of rest. There is no existential isthmus between negation and affirmation. I

As for the separating sessions between the servant and the Lord, we mentioned a part of his speech above in the fourth of these questions. As for the sixth and fifth Hazrats, there is no council at all in any of these councils. As for the second separating sessions between the servant and the Lord, they are six sittings, with no seventh in each of the six Hazrats. One sitting separates between the servant and the Lord in terms of what the servant is a servant and in terms of what the Lord is a Lord, and the first separation sessions between the servant and the Lord in terms of what he is the servant of this Lord and in terms of what he is the Lord of this servant, so it is a chapter in the same link, and these other sittings are a chapter in chapters. There is no connection in it, so he can attain whatever he wants. All this art of divine knowledge, since you only know it from yourself, and you do not teach yourself except from Him, so it is similar to the role, and there is no ro

As for the twelve sessions that Al-Tirmidhi the Wise, the author of these questions, considers to be the completion of the forty-eight of the sessions, the upper spirits do not know them and have no standing in them with God, and they are reserved for us for the sake of the claim. If the upper spirits are incarnated, the claim follows their corporeality, so they may be called. If they claim, they will be afflicted. The story of Adam and the angels is the fulfillment of what we mentioned. She was tested with prostration in force when she took from her purity the claim, so that was for the angels like forgetfulness in prayer for the one praying, so the worshiper was commanded to prostrate due to his forgetfulness. Likewise, the angels were commanded to prostrate because of her prayer, for the prayer was an oversight in her case, so that was a rebuke to the claim, not to them, just as the prostration of forgetfulness on our part was a rebuke to Satan. Not for us, so know that. As for