In repentance

Yellow, like borsa or saffron, and this is how Al-Hussein bin Mansour saw it, but he did not wear the garment, but rather he covered some of his members with a cover of six cubits and nothing more.

( Question one hundred and thirty-eight )

What are its letters ?

The answer: Alif, Lam, Alif, Waw, Zay, Ra, Dhal, and Dhal. If you put together the special structure that creates this name, its eye, color, length, width, and magnitude will appear, and all that you direct it to will be affected. This is how it is according to the sect in the event, and it is not quoted from me. I know it because I mentioned it. This is not necessary, as we have quoted from the incident and revelation everything that I have written, and it is not necessary for me to be knowledgeable of it. Rather, I said this so that he would not imagine that I only mentioned it with knowledge of it, but what I seek from the truth is pure worship that is not tainted by lordship, sense, or meaning . /p>

( Question one hundred and thirty-nine )

And the disjointed letters are the key to each of His names. So where are these names? They are twenty-eight letters. So where are these letters?

The answer is because one letter of the Divine Names opens many names that cannot be limited by number. This is because it only opens the names of names that are composed of letters by virtue. Convention: It has been proven that the Truth is a speaker, so he named himself from the fact that he is a speaker of the words that are attributed to him and are appropriate for him, and these names that appear from the letters are the names of those names. If a single letter opens a single name, it would be as I said, it would be surprising. Do you not see in the names that are preserved in general, such as the king, the photographer, and the man? And the mannan, and the powerful, and the life-giving, and the deadly, and the abhorrent, and the owner, and the king, and the advance, and the latter, and the believer, and the dominant, and the a

[ The meaning of names in letters and the meaning of letters in breaths ]

As for his saying, “Where are these letters?” then tell him, “In the accidents of breaths, the Merciful soul displays to the soul what creates the essence of the letter and displays the letters, what creates the names.” So the essence of names is in letters, and the essence of letters is breaths, and the essence of souls is souls, and the essence of souls is hearts, and the essence of hearts is with Me their turning point, and the names of truth are not multiplied or multiplied except in Appearances: As for him, they are not governed by the number nor by his origin, which is the One. His names, as such, are neither characterized by unity nor by multiplicity. The Imam’s question is only about the names by which pronunciation occurs in the world of verbal letters and by which the number occurs in the world of writing. Sometimes he takes into account the number and sometimes he takes into account the pronunciation, and as for other things. Then he makes third letters, which are the i

[ Existence only occurred through the existence of the cause ]

If you say that formation occurs only by horizontal movement, then it does not occur except with illness, and illness is a tendency. Do you not see those who say by reason how they make the creator of the world the cause of causes, and the cause contradicts the existence of the cause? So let us say that existence only occurs by the existence of the cause, for every matter has a reality. So understand, the reality of divinity requires divinity without a doubt. Is it then who is responsible for every soul for what it has earned ?

[ There is nothing suitable for the alif except the compound letter, which is the lam ]

And then nothing is suitable for the alif except the compound letter, which is the lām, for it is composed of alif and nūn. When the digital lām is compounded, not the verbal lām, the word lām occurs, its form in the number is compounded from two letters, so it does the verbal act of the one, which is the same thing, and the inscription does the act of the alif and nūn, and so on, every letter is compounded and acts as a verb. The Ra and Zai are distant, just as the Nun is near, because the Nun is a compound letter from Zai, behind, and I want the letters of the number .

[ All the letters, digital and verbal, were opened in the Alif ]

So they started with the alif in the number, as we mentioned, and the shapes of all the letters opened in it, because the origin of the shapes is the line, just as the origin of the line is the dot and the line is the alif, so the letters are composed from it and to it they are dissolved, so it is their origin. As for the verbal letters, the alif undoubtedly produces them, just as the alif appears from the letter, if it is filled with fatha, it indicates On the alif, just as if you fill the letter with a dhammah, it indicates the alif of the mile, which is the waw of the vowel, but it appears from the saturated nominative because the cause is higher than the effect. It only appears from the letter in the capacity of the extreme nominative so that it is known that even if it leans, then it is not inclined except out of an elevation of His mercy upon you, so that He may make you appear to your Creator. You see in the letter Ijad how he brought the saturated kaf to the nominative, sa