This knowledge is up to God, and it is according to his intention in that. He may intend leadership, and the interest will be in the rule of following, or he may intend interest, and leadership will be a consequence, and this speech is inconceivable except in the absence of the Sharia established by the evidence in that group and that place in particular.

And when He looks at their souls, He tests them in dissent from their nations, so they disagree over it and disagree among themselves, even if they agree on it. This is all if it happened that the Prophet looked at himself, and he must look at himself, for sitting with God does not require humanity to last, and if it does not last, then nothing but the soul, then it will be. His consideration of this situation is a test because the Prophet in that situation claimed that he had conveyed the message of his Lord, and similarly, there is no prophet who did not say, “I have conveyed to you what I was sent to you,” and he said, “Have I conveyed it?”

So he added the conveyance to it and did not say in This state of affairs has been conveyed to you by God with my tongue, as I would not have heard you. If he had said this, they would not have been afflicted with the affliction of souls, and in this God has a hidden judgment so that the servant may know that he is the subject of su

The answer is twenty-four thousand turns every day. He gives them in that turn what He wills and takes from them in the second turn what He gave them in the first turn. Either He takes an acceptance or He takes an unacceptable return. For God He has commanded them to be polite in everything that is thrown at them when they take them, and also if they return matters to Him, they return them adorned with divine etiquette. This is a call for divine acceptance. If they misbehave in taking and giving back, it will come back to harm them and they are not in that case the special ones of God, for the special ones are present with God twenty-four thousand times every day.

And if you want to edit the article, if you do not have knowledge and you are out of the covenant, then say that his approach to his loved ones every day is according to the number of their breaths, whatever it may be. Whoever is aware of the timing of his breathing knows the timing of God’s approach to him every day, then that breath is from the soul of the Most Merciful, so he is the essence of the True Iqbal. upon them, and with it their temples are enlightened. For it is in bodies a wind, and in the pleasant things are spirits, the plural of spirit, with the opening of the rā’ and the simplification of the wāw, being still and alive .

The answer: God Almighty said, “And He is with you wherever you are, so the verse is to us.” And He said to Moses and Aaron, “Indeed, I am with you, I hear and see.” So he alerted them to the fact that he heard them and saw them as a reminder for them, or signs that they had no knowledge of before him, for it is true for us in the report. If the servant is loved by his Lord, then his hearing and sight are by which he hears and sees.

The prophet is more deserving of this than someone who is not a prophet, and the classes of saints are many, but none of them were mentioned except what we said, so we do not go beyond answering as much as he asked .

So we say that coexistence requires occasion, so we take from the truth only the appropriate aspect, not the aspect that elevates the occasion. Then we wanted to generalize the answer by generalizing the Almighty’s saying: “Wherever you are, whatever state you are, no existent is devoid of a state. Rather, no existent or non-existent entity is devoid of being in a state.” My existence or non-existence in the event of its existence or non-existence, and for this reason God Almighty said, “And He is with you wherever you are.” If I say “you were” is a word that means my existence, then the meaning is wherever you are of existence, so we say it is correct, but from what aspects of existence in terms of knowledge of you and then nothing but Him, or in terms of existence that is characterized. With Him is the essence of possible things in terms of what they are manifestations, and one of them is a state of which the possible entity is described by it as non-existence, and that is why w

Then we say that He is with the creation by giving everything a creation from the fact that they are a creation and nothing else, so we associate with Him that He is with them with all that their essence requires of its necessities, and He is with the pure ones with what purity gives Him of manifestation, for He has described them and that they are pure, so He is not with them in terms of purity and selection, but rather He is with them. With what selection requires and the precedence of creation, it is preceded by rank, for selection does not occur until after creation. Rather, they are part of creation with the truth, in the same position as the pure one whom the imam takes from the spoils before dividing it. This is the right’s share of creation, and whatever remains is his and theirs .

As for his association with the prophets, it is by supporting the claim, not by preservation and infallibility, unless he informs of that in the case of a specific prophet, for God has known to us that the prophets were killed by their own nations, and they were neither protected nor protected, so the circumstance of his association must be support in the claim in order to establish the argument against the nations, for he said, “To God belongs the ultimate proof.” He will not be a prophet until the selection presents him. This is why he delayed prophecy from the selection, for not every creation is a chosen one, and not every chosen one is a prophet .

And his association with the conversation by raising the media after conveying what he was commanded to be conveyed is like his saying, “And you have seen the people entering into the religion of God in droves, so glorify the praise of your Lord and seek His forgiveness.”