What are the people of the situations who are equal, so that the seeker does not confuse, and likewise also their conditions that are objectionable, and they are the blameworthy ones who know and do not know that they are distinguished from the people of the knowledgeable people, and their perfection is evident, and they are the scholars of God, so these four must follow their conditions in every position, and they are the knowers, the blameworthy people, and the people of humanity. And the people of connection and the people of stances and speech, and they are of letters, for you are commanded to advise the servants of God about the command of God and religion. Advice is for God, for His Messenger, for the imams of the Muslims, and for the common people. When the incident of Ward Al-Barzakh broke out, we rose from our resting place and asked God Almighty for infallibility in speech, deed, and situation, and I saw with me in this incident our friend Taj Al-Din Abbas bin Omar. Al-S

Know that what is meant by the small letters is the three movements, which are the dhammah, the fatha, and the kasra. These letters have two states, a state of saturation and a state of non-saturation. If one of them is characterized by saturation, it is a reason for the presence of an effect that matches it. If the dhammah is saturated, it is caused by the waw, and if it is a fatha, it is caused by an alif, and if it is a kasra, it is caused by it. The effected yaa, but we restricted the waw and yaa to the cause because they may exist in the position of validity without being described by the cause, and the alif never exists except as an effect, and therefore what comes before it is never anything but open.

These are called vowels, meaning they were found to be caused by these causes, so they emerged in the form of their causes in the sentence, so the words were expressed with them as they were expressed with their causes. You say: Zaid is your brother, so the nominative sign in Zaid is a dhammah al-dāl, and when the ḍammah is satisfied in your saying Your brother, the waw is a nominative sign in your brother, and likewise in the accusative in I saw your brother Zaid, and in the lower case, I passed by your brother Zaid, and I also saw your brother Zaid. The fatha in Zaid is a sign of the accusative, and the alif in your brother is generated by the opening of the kha, the sign of the accusative. Likewise, I passed by your brother Zaid, so the kasra in Zaid is a sign of lowering, and the yā’ in your brother is a sign of lowering, so I gave the yā’ the rule of its case, so the word made these letters in the genitive case, so it has a ruling. Her parents

To Him is the raising to Him of the Most High Names and the conquest for Him of the Names the Most Merciful, what God opens to people of mercy, and the breaking is of the Most High Names. The effects of these Divine Names in the universe are known, as they are in truth, distinguished by their boundaries, distinguishing one from the other, and we have explained them in the second chapter of In the chapters of this book, we explained in it the construction movements of the grammatical movements, the order of the living and dead sukun, and attaching the nun to the vowels in the rule of grammaticalization in the five examples of the verb, which are: they do, they do, and they do, and you do, and you do, and its affirmation is grammatical, and its deletion is grammatical, according to the factors involved in it.

Since the effect was described as illness, it was of effort and hardship because of the pain it suffers due to the cause that exists in it, since there is nothing from the cause except an effect. This is why we placed it in the section on struggle, because struggle is hardship and fatigue, and for it jihad is called jihad, and God’s religion is easy, and God’s saying is true when He said, “He made “There is no burden on you in religion.” He said, “God desires ease for you and does not desire hardship for you. That is why we have made a chapter on abandoning jihad, and it is the one that follows this chapter, and it is the seventy-seventh chapter on abandoning striving, not abandoning work, because striving is a state of deeds at a certain time, and conditions are talents, and deeds are gains, and for this reason I place earning as a substitute for work.” Work is a substitute for earning, so it came in a verse: “Every soul shall be repaid for what it has worked.” And in a verse, “f

And know, may God help you, that the mujahideen are the people of effort, hardship, and endurance, and they are four types of mujahideen without being restricted by an order, which is His Almighty’s saying, “And God has favored the mujahideen over those who sit back.” The second category is Mujahideen with restrictions in the path of God, which is His saying, “And the mujahideen in the path of God,” and the third category is the mujahideen in it, which is His saying, “And those who strive.” It is among Us that We will certainly guide them to Our paths, that is, We will make clear to them, so that they will know who they have striven for, so they will strive at that point, or they will not strive. And the fourth category is those who strive for the sake of God as He deserves His striving, so distinguish them from the Mujahideen without this restriction, such as those who fear God as He should be feared and recite the Book as it is recited, so it is a fourth rank in jihad.

This struggle is one of the positions that are accompanied by obligation. As long as the obligation exists, the struggle is valid, and if the rule of obligation is removed, the struggle is removed. For this reason, God removed the burden of those who are responsible for the permissible category when it interceded for them .