In repentance

The pronoun refers to God from Himself in terms of what His soul is as an entity, not in terms of what His soul is as a creation, so the essence of the slave’s remembrance is the essence of the remembrance of the truth, as we said in His saying, “And they plotted, and God plotted,” and it is the same as their plot, the same as God’s plot with them, not that he resumed another plot and supports it. Also

By His saying, “I mentioned it to myself ”

He means that the servant’s soul is added to God in terms of what it belongs to Him in creation and creation. He also means, “I mentioned it to myself in the same truth, not in terms of the way in which the servant mentioned him.” Whereas itself is the same as the truth, which is the first aspect, these are the conditions of reminding the soul of the reward and agreement in every aspect .

[ The servant mentioned God in public ]

The second case is that he mentions him in a gathering, and God remembers him in a better gathering than that gathering, and it may be the same as that gathering, and the situation is good, so the condition of that gathering in mentioning this servant of God is not the condition of that gathering in mentioning God in them for this servant, so in this case it is better than him in When the servant and the people are mentioned, they are one, just as the group is honored by kingship if he is in it. If the king is not in it, and the group is one, then it is better than it, but on the condition that every one of those people is in a state of revelation. God has mentioned this servant among them, and they hear God mentioning him as they heard. This servant mentioned his Lord, then the honor in one assembly is different. The other side is that the assembly is different from that assembly, so his goodness is in this assembly, either because the truth is the most heard of them, and his ser

( Question one hundred and thirty )

What is the meaning of the name ?

The answer is a matter that results from an effect, or a matter from which an effect is produced, or from it something that results from an effect, and from it is something that results from an effect if the name is not mentioned in it .

[ derived noun and inanimate noun ]

If you mean by it the name, then the meaning of the name is that which is composed of a moral or sensory structure, or is not composed of a moral or sensory structure, such as the word Rahim, meaning a merciful entity. So what is named by this appellation is the same as that unifying ratio between an essence and mercy, until this ratio is given to it as an active noun, even if the appellation is

[ The difference between a name and a drawing ]

According to some of our companions, the name and the designation are two adjectives that apply in eternity according to the rule of what has existed forever, and there is a difference between the name and the designation. They will be mentioned in the explanation of the meanings of the words of the People of God in this section, as it is sought after

(Question one hundred and thirty-one) What is the head of his name from which all the names are required?

The answer is the greatest name that has no meaning other than the plural noun, and it includes the Ever-Living, the Eternal, and it is necessary. If you say, “It is the name God,” I say, “I don’t know,” for it is applied to a specificity, and this word is only applied to truthfulness if it is an attribute of the person pronouncing it other than that noun .

[ The great human being is the head of the names ]

But what is apparent from the doctrine of al-Tirmidhi is that the head of the names from which all the names are required is the great human being and he is the perfect one. And if this is the case, then it is the best in the people’s way to explain the head of the names with it. For Adam, God taught him all the names, all of them from His own essence, and it was revealed to him in a complete way. A name remained in the divine presence that was most apparent to him, so he knew from himself all the names of his Creator .

( Question one hundred and thirty-two )

What is the name that bestowed His glory upon the highest creation ?

The answer is this name from which all names are required. If you wish, you can say that it is a name composed of twenty-thirty, between them forty-one senses and meanings. It may also be composed of a meaningless sense of eighty-eight and two hundred and six numbers. So, You collected it in a specific way, without omitting the six, it is a compound noun, and if you omitted the six, it is a non-compound noun .

[ Whatever the truth obscures to the generality of his creation should not be broadcast .]

It is not necessary to explain to the public what the Truth has made vague about His creation and has limited to His own, for this is the utmost bad etiquette. I do not think that Al-Tirmidhi intended with this question to ask for explanation and clarification of its meaning. Rather, he intended to test the questioner that if he is among the people of God, he should not explain it, but if he explained it, then he would have received it. From someone who received it from him by mistake due to evidence of his situation and intelligence in it. As for the people of God, they have divine etiquette that prevents them from covering up what God has revealed or revealing what God has covered.

( Question one hundred and thirty-three )

Because the companion of Sulaiman, peace be upon him, attained that, and it was narrated from Sulaiman , peace be upon him.

The answer is by his association and his discipleship, so that the sheikh would know what happened to him and because of him, and he shunned Sulaiman by his presence in the place of dissipation in time. The ruling for the time and his time is that he is a messenger, so he is the one who has the presence of the eye to the point of dissipation. Whoever it was sent to and his companion in his association