فقه المرأة (57) - أدلة نظرية وحدة المفهوم وتعدد المصداق في النص القرآني (5)

I seek refuge in Allah, the All-Knowing, from the accursed Satan. In the name of Allah, the Most Merciful, the Most Merciful. And we seek help from Him. And the prayer and peace be upon Muhammad and his good and pure family. O Allah, bless Muhammad and his family and hasten their relief. The research was on this point, which is that it is basically

What we understand from the stories of the outward and the inward, and what we understand from the texts of the past, and what we understand from the texts of the present and the present, is meant by the theory of the concept and the plurality of the truth.

This means that Al-Faidh Al-Kashani understood this, and Mr. Al-Taba Taba'i understood this in detail. Other media also understood from these texts that this is a statement that the concept is one, but the truths are multiple.

One of the sources that this research was presented in detail, Mr. Tabatabai, in the third chapter of the Mezan, page 72, the third chapter of the Mezan, page 72, in the same of the verses 7 to 9 of Surah Ali Imran, he said, and his saying is,

and his saying "Some of them passed away and some of them will come" his appearance is the return of the conscience to the Qur'an as a result of his participation in the revelation and interpretation This is a third expression An expression that was visible and insidious An expression that was the examples

Another expression, Al-Jari, this is the fourth expression, which is the revelation and interpretation. He said,

So, the revelation of the truth means that the first truth. The interpretation of the truths, what will come after that? Why interpretation? Because it is not apparent in the time of the revelation of the verse. Perhaps the truth is not even imagined. And if they were to convey this truth, perhaps they would deny it to be a truth. What is the meaning of the blessed verse?

Why? Because they are forgotten by the material friends for example

From my tribe, from my tribe. If they were told to prepare as many forces as you can, he is in wars. What comes to mind, my dear? The sword, the spear, and the war tools come to mind. As for if it is said to him that there are after 1500 years, there will be electronic wars. Basically, no one meets anyone and no one can be with anyone.

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And so now, "Promise them what you can of strength" Read the issue of the descent, you will find it related to the military distance But now the security distance is more important than the military distance or not more important than the espionage penetrations And it has the most negative effects than the military distance The economic distance, the security distance, the electronic distance

The power of the soft and towards that Moulana who is expressing about it. All of these are related to the power and the strengths of the power. But he could have imagined it in that time or he could not. He could not imagine it. He could not, dear.

And so they opened a door for Qawth. This is what we said, that those who talk about the day of the appearance or the era of the appearance, these in reality do not know the facts that the Imam, peace be upon him, how he will rule after a thousand years. After a hundred years, between you and Allah, when the Imam comes out, how he will fight?

This is all a lie.

It's an ignorance, not a doubt. Why? Because if the Imam had appeared a thousand years ago, he would have controlled the world. And if he comes out after a thousand years, he will control the world in a way that we cannot imagine at all. And so the hadith in such issues and the narrations that are mentioned in it either bear the example or the truth or the narrations that are mentioned and the ones that are not mentioned. In any case.

And so Sayyidat al-Taba'i gives a very nice example. He says, as a follow-up to his saying, O you who believe, fear Allah and be with the truthful. The narrations said, who are the truthful? Who are the truthful? In some texts, the narrations of the Ahl al-Bayt say, on every group of believers who are in the late periods of the time of the revelation of the verse.

So the inclusion of the verse for an individual and for a non-believer is forbidden. Does it prevent the inclusion of the verse for an individual and for a non-believer or not? It does not, dear friends. It does not. This is the rule, memorize it. It does not prevent, if narrations are mentioned,

They said she is a liar for a verse and the infallible says I am the liar of the verse This prevents him from including the infallible or not? It doesn't prevent him And these are many verses in the Qur'an The people of the House of Allah peace be upon them They say that the third of the Qur'an is revealed in us This means that these verses revealed in them include others or not include others

Based on the theory of interpretation, it does not include others. Based on the theory of the statement of the truth, it includes others.

And that's why he says: "And from here it appears first that the Qur'an has many meanings" Pay attention! And secondly, pay attention and memorize this principle "That the appearance and the inside of the texts are two relative things" "So what appears to be the inside of the times, appears to be what?"

In another time. The inner truth in my time will be a visible truth in another time. So all the visible...

BATNUN BIN NASBAT ILA ZAHRIHI WABIL AAKS KAMA YAZAHAR MINA ARRIWAYAT ALTAALIYA YA JABER INNALILQURAN BATNAN WALILBATN BATNUN WAZAHRAN WALILZAHRI ZAHRUN YA JABER WALAYSA SHAY'UN ABAADA MIN AQOOL IRRJAL LIMAZA LIMAZA ABAAD MIN AQOOL IRRJAL LANNAHU HUWA YATASWUR ANNA ALAYA MUFASSARA BIHAZA ALMASDAQ

So do other truths have or do not have? They do not have. Those who say that the Holy Quran is not for the people of the House to interpret it, they are attributed to this narration. Although the narration wants you to say that you do not have the thing. Do not say that it is one thing.

It is not explained in the Holy Quran. And I would like to recommend the researches of the great scholars because the research is very valuable in this. It means understanding the inner interpretation of what is in the outer meaning of the meaning. This is in the second part, the third part, page 72-73.

And of course, many media outlets said, "How much did you apply?" This is another research. I am expanding the application to all creeds, morals and jurisprudence. Now they are proposing the theory, but the application circle, how much, that is another research. The third, dear friends, is what Sheikh Javadi Amel mentioned, dear friends.

In Tassneem, dear friends, Tassneem in the interpretation of the Holy Qur'an, this is the Arabic translation, dear friends, the first part, page 210. Brothers who want to review the Persian version, dear friends, the first part, page 167, dear friends, the center of the publication, Israa.

Read the title of this verse: "The Narrations of the Qur'an are the application and interpretation of the Qur'an" It is said that we must distinguish between the narrations of the Qur'an about the Imams of the Household, some of them are to interpret the Qur'an and some of them are to be applied, i.e. to explain the truth

And the Qur'an has said: "And like this Book, there is a neighbor in his past as he is in his present, and it applies to the former and the latter as it applies to the present." Until he says: "And the Qur'an has said about this attribute of the neighbor:

Then comes the many narrations that were mentioned in the narrations like Nur al-Thakalein and Al-Burhan and described as interpretations not in the context of the interpretation of the narration.

Is this an explanation of a novel or not? I will explain it to you when we reach the language research. The language is also an explanation of the singular, and the explanation of the singular is the main point in the language books. Because the concept of the singular is a concept, but what is the meaning of the singular? This is not the meaning of the singular, but the concept of the singular in Arabic.

And where did this problem come from? From Arabic language and the people who are using it

He said, and it was described as not by the interpretation of the verse. Because the interpretation, why is it not by the interpretation of the verse? He said, because the interpretation is the meaning of the meaning of the words and the Quranic sentences. And most of those hadiths are not from this tribe. Rather, it is by the application of the verse on some of the sources.

Of course, the known and known promises are historical promises. They are related to a specific history, specific social conditions, specific cultural conditions, specific geographical locations. So if it changes, after the verse, it is dead or it has another truth. Which one of them?

If you say that the truth has been changed, it means that there is no more truth for it. So what is dead? The verse. But if you say what is left for it? What is the verse left? And therefore it is applied. He says, "Not the angry against them, nor the unjust." He says, "The narrations said, "Jews and Christians." And this is the statement of the truth, not the interpretation of the verse. And therefore you can apply it in all times.

He says, and based on this in page 212, these narrations are so and so, and based on the statement of the mention of a trustee to it or the complete trustee to it.

Surah Al-Baqarah, verse 1.

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Al-Dhabita And if you remember, we read in the narration This and his likeness are known from the Book of Allah He gives you the truth, then he says what? Stop this What? A false measurement? No, no, no What does this measurement mean? This is the allegory, the allegory Is this clear or not?

This is what the poor Abul Junaid used to say, but others wanted to make him fall, and he said, "By the measure of what?" The falsehood. He said, "Go back to what Abul Junaid said." Abul Junaid's words appeared, but his position was the same as ours, our master. So he is against the general era that exists. So from the point of view of knowledge, he could not do anything, what would our master do? This is what Abu Hanif's measure said, and people say, "What a curse, what a curse, what is happening in Sunnah?"

"And except between me and Allah, the researchers of our scholars, return them" Because we have a reference in the book of Allah, saying: "and cut this, and cut that" There are references in the books of the Shia, look at them! It is a reference from the Qiyas, not the false Qiyas of jurisprudence And if it is in your knowledge that the Qiyas of jurisprudence is false, it is a matter of expertise, someone may say it is true, and someone may say it is not

The idea that they did it is from the necessity of religion, Moulana The answer is that I don't think it's from the necessity of religion And Abbas, Moulana, that's enough The Iraqis know that someone who pretends to be Abbas is done People think it's from necessity, their falsehood is not from necessity Yes, it's a matter of hard work, and I think what about its falsehood But it's a matter of hard work So if a Shia hard worker came now with the real meaning And said that it's beyond the standards of the jurists What's the problem with that?

Because it didn't prove that the misguidance of the measurement of necessities is religious. Never. It's a popular issue among the scholars. This is what my dear ones are related to this research.

And for this, my dear, we are doing this research, brothers, that you want me to review in a way, of course, not in this detail that we mentioned here, but we pointed to it in the book of Lubab in the interpretation of the book. You know that we have books in the most important of the determined, but this is in my pen, the book of Lubab in the interpretation of the book in my pen, my dear.

There is a verse in page 71 of the Quran that says: "One of the basic rules that narrators who narrate about the Prophet and his family have adopted is to say:

Huh?

And those examples we give are not only about its first sources, but they also go beyond what suits them. And this meaning is the term used by the Qur'an. And the evidences that confirmed the importance of this Qur'anic truth are many. Where it was clear that the Qur'anic text remains alive and breathing in every era.

It's not that he dies, what? By the death of some? Truthful. Until I say that these narrations and others confirm for us the Quranic truth that the Quranic principles have established. Which is that the Quran, with its chapters, verses and words, is not fixed in a time without another. So the circle of interpretation is not closed on a certain truth.

Dear viewers, this book is from Mawlana, we were in Mawlana 7 or 8 years ago, not now, but some of the readers think that this is new, I'm just saying this I'm just reading for the viewers to know that this is a story from 10 years ago and 20 years ago, dear viewers And from here, other purposes of the Messenger's saying are revealed to us In it is the prophecy of what was before you and the news after you How is there news after you? How?

The information of what was before you and the information that this truth which is established by the foundations and which is confirmed by the sunnah is

It is the continuation of the cycle of the interpretation in every era and time. In other words, the obvious facts of the Qur'an do not close the cycle of interpretation. And the following facts do not enter the door of the majaz or the taba'iyya or the kinaya. Rather, they are facts and real facts.

After that, after the circle of glory, what happens in the Qur'an? Moses, when he says, "My Lord, show me" "Look at me" Because your problem is where? Your problem and your problem is when we hear "look" his trust goes to the emotional gaze You say, how can Moses ask from God? A prophet of determination does not know that God is not seen Who told you that he wanted trust?

Where did you get this feeling from? This is your own imagination. What is the real feeling? No, no, no. I will explain it to you in my time. And Mr. Tabtaba says that these lanterns do not indicate the absence of vision. They only indicate the world in the hereafter. Because he wanted a place in the hereafter. He said that he wanted a place in the hereafter. Moses did not reach it. He said that this place is reached in the hereafter. This is in his place.

But the Gentiles also, because they imagined that this was eternal denial, did not. This is a denial that confirms the denial that this is what we gave you and be grateful. And that is why he said to him that this is what you have now after your station is no more than this. He came down from heaven with the souls of the dead. And he asked, "O Moses, this is your fate, this is your fate."

You are a righteous servant and you still haven't reached a certain level. What do you want? This is the text of the Qur'an. Allah is talking to him, not me and Moses. He says this is a punishment for the Prophet, the Prophet of determination. No, Allah is talking to him. He says, "Baba, I am asking you, you are a righteous servant, you can't bear it." You can't bear it? Don't you know? You are two and the two are two. Now this will be cut off, trust me. Look how they talk to Moses. I am not talking to him. Who is talking? Allah is talking to him in the Noble Qur'an. And the tongue.

When the Holy Quran was being told to him, the righteous servant of Allah said to him, "Why did you come here? You are not worthy to be my student. You will not be able to follow me. You will teach me from what you have taught me." This is the text of the Quran, a prophet from my prophets and the prophets of the past. The Quran, after Allah, has no intercession or worship.

And three times I tested him He said you can't, you can't, you can't Finally he said Now I ask you where are you and where is this person? He said go to Allah In our words You are not at this level This is the text of the Holy Quran And for this you find it clearly In this meaning Of course after the other verses After opening the door of the Lord

I don't know if it's because we're doing an explanation or because we're standing. From the chair, the throne, the pen, the pen, all of them, you imagined a chair in your mind. So I said, how is it possible? His chair is wide, how is it possible? It must be interpreted. A similar verse. Your problem is that you carried it on the material stick. Who told you that the Qur'an says that his chair is wide and he wants the stick?

Your problem is that his throne is on the water and your mind goes to the throne of the king and the sultan Who said that the truth of the throne is one? The whole Qur'an opens doors of knowledge and after that doors and all of them are true But what are its truths? InshaAllah we will explain the types of truths

He said: "This means that we are approaching the image of continuous interpretation and the non-closing of the truthful circle and the difference in the levels applied to it." It appears from what was presented according to the Quranic methodology that man is a universal origin that I am trapped in understanding the Qur'an.

that man is in every moment and place intended in the Qur'anic verses that are connected to him. He is not addressing me, he is not addressing the first chest. He is not addressing from it.

What do the righteous predecessors understand? Between me and Allah, they are the ones who are addressing. What they understand is a proof against them. And what I understand is a proof against them. What is my relation with the righteous predecessors? By Allah, if I could gather them first and last. And I understood something from the verse. Which of them is the proof against me? What I understood is what they understood.

They are among the rule that man is the father of his time and place, they were understanding truthfully. And I am the father of my time and place, what do I understand? Another truth. In every moment and place, it is intended in the Qur'anic speeches that have been continued to it. And as such, it must be a truthful, within a Harim, a sentence of the texts.

This is the essence of what I'm saying. It's clear, dear viewers, so that he doesn't say, "Our master, you say that the essence of the Qur'an is..." This is the essence of the Qur'an. I say now, as if now

I am the first to read the Qur'an, I am the first to read it, I am addressing you. The Messenger of Allah is addressing you. "And We have not sent you except as a mercy to the worlds." And who has reached? I have reached the Qur'an. So the speech is directed to me or not directed? It is directed to me. I must understand it with my knowledge, my tools, my method, my principles, my knowledge. I must understand it.

And he repeatedly mentioned that we have the knowledge of the human knowledge that was not available to the predecessors. So why is their understanding an argument against him? I said and I confirm that Mr. Al-Haydari humiliates scholars. No, by God, I did not humiliate the scholars. I just say that if the predecessors came to us, now they will become students. And perhaps they will not be able to teach their students. Why? Because science has advanced them for a thousand years. How can he learn by himself?

1000 years must be understood to understand what we say. If he came now, I give an example, which is that he is studying the principles of Sayyid al-Khoi or Mirza al-Naini or the Iraqi researcher. Now you bring Sheikh Al-Tawseed and sit down. He says, what are they saying? He says or not? He says, why are these buildings that have been advanced 1000 years in the knowledge of the principles, do they know anything about it or are they strange about it? He is a mother according to our era.

This is not a insult, this description is a state. "But they are respected in all of the times of the school's flags." All of this is present. But I want to say the matter, as we read in the narration, is it apparent or false? For him, our science is apparent or false? False for him. How can he understand it? And this is the secret of the greatness of the Qur'an.

And this is the secret of the rest of the Qur'an until Allah gives birth to the earth and whoever is on it. This is the main secret. I can't put it in words. The circles of the truths. The types of the truths. Of course, this research is one of the valuable researches in the science of logic. But the areas are not the research of the types of the truths. They just tell you that you have an understanding and you have something else.

The types of the truth and the types of the concept are the ones that apply to the concept. They searched for it in the knowledge of logic or it wasn't found. We searched for it in the knowledge of the Qur'an. Let me show you. There are four circles that we must pay attention to. The first circle is to find the truths in one existential origin. What does that mean? It means in the world. We are all in the world now.

This is a kind of trust.

The second type of truth is that we talk about truth according to the diversity of the elements. If we accept the theory of the Israqis, the theory of Mulla al-Sadra, the world of the mind, the world of the separate example, and the world of the

The world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world, the world of the world,

Noon and Qalam, Maqsoodah from Qalam, Fakat Ma yasduq 'Alayhi Qalamun Masadiq Al Qalam Fi Nash'atina, Lo Ayyadhan Yashmul Masadiq Al Qalam Fi Al Nash'at Al Ukra, Ayun Min Huma? Ma adin wadah, Ya Wala? Wa Ruwayatuna Fawq Hadd Al Ihsa, Anaha Tabqat Al Mafaheem, La Ala Mada? Ala Nash'at Wahadah?

He said to him, "A pen?" He said, "And the pen is an angel." "What do you mean, an angel? This is a pen. What is an angel?" He said, "What am I talking about in your life? I am talking about the world of minds."

Is this clear dear friends? So some of the truths are material and some of the truths are just an exemplary contradiction And some of the truths are just a contradiction What? Mentally This is on the level of philosophy And some of the truths are just a divine contradiction based on the unity level in theoretical knowledge How many of these are truths? That is our research So the first circle is the unity of creation

The second circle is the plurality of the existential origin. The third circle: Do you categorize the words in the horizontal verses or do you include the verses of the psychological? Which one? When we read the verse: "And whoever leaves his house as a migrant" or "Let man look at his food"

This is my horizons, if you look at food, it's my horizons, if you look at knowledge, it's my horizons. And that's why the Holy Quran is so clear, it says: "We will show them our signs in the horizons and in their souls." And that's why, no sign in the Quran can be interpreted as an horizons interpretation, it can be interpreted as an what?

Huh? Anfusiyya And that's why you find some interpretations now, this interpretation is written to Ibn Arabi, who is the Malik of Kashani Huh? This is my own interpretation of the Qur'an, review it today You find all the verses and try to interpret them as an interpretation of what? And tens, if not hundreds of narrations are mentioned in the application of the verse Not an interpretation, this is a mistake from me, a mistake that I have repeatedly witnessed This is not my own interpretation What is this?

It's a statement of self-application. As the verse has a superficial application, it has self-application. The fourth circle, and this is one of the circles. The Holy Quran says, لِيَغْفِرَ لَكَ What is لِيَغْفِرَ لَكَ? What is for the Messenger of Allah? ما تَقَدَّمَ مِنْ خُبْسُ سُؤَال وَإِنْ مُصْدَاقَ الذَّنِّ مُلَانَهُ

If you ask him in the knowledge of jurisprudence, where does the sin go? It goes to the sin, halal and haram and so on. If you ask him in the knowledge of morals, what does he say? He says, leave the first. He says, from the jurisprudence point of view, there is no problem. But this should not be. And so on. So the sin has one truth or it has multiple truths.

Our problem is that we thought that the Qur'an says that your sin is the truth of jurisprudence. That's why you wrote the book to remove the prophets. Why did you write the book to remove the prophets? Because you have a very clear mind. I don't know if it's clear or not. All these doubts and problems seem to be in the wind. If you have crossed the truth of the sin, then if we assume that

that a person reaches a position where he sees that even if he worked without the right of Allah, even if it was one moment, it is a sin. So, does the Messenger of Allah ask forgiveness for his sin or not? What sin? Does he carry the haram or not, the Messenger of Allah?

Because the law of the relationship between the two is violated. The law of the relationship between the two is violated.

If you were busy with them, you would be the one to blame yourself. Now, I swear, I love someone who lives like this, but why should I go and look at Imam Hussain's wife in Karbala? After Karbala, Moulana used to sit in the shade, or not? Why?

Do you think that this is a sin that should not be recognized? Is this a sin of my jurisprudence? Is this a sin of my morals? Never, never. And for this, the expression of the signs says to the mind, "Signs and love are signs." These are the laws of love. "And those who believe are more loving to Allah."

Therefore, after all the narrations, all the verses in which they appear, they are a sin, I don't know, they ask forgiveness and so on. We carried it on its jurisprudential sides, the problem happened. So it should be carried on what? On its sides. This is a circle of circles. This research, my dear people, we don't have time to go into it.

I will only point out the verses that will be revealed today, Allah willing, under the title of the book "The Leap in the Explanation of the Book" under the title "The Circle of Truths of the verses" The first circle, the one we know, the second circle

which is to apply the horizontal verses to the psychological verses. The third direction, my dear, the third direction is to apply the sinful verses to the people of observation, remembrance, and presence.

In their shortcomings and their ease in the remembrance of Allah And this is another direction more accurate than what they preceded In other words, it is usually not looked at Because it is accurate and deep and needs direction These are the three Moulana The fourth one we referred to in the book of Tawheed, my dear This is the fourth circle we referred to

In the first chapter of the book of monotheism, dear viewers, Al-Mujallad Al-Awwal, Juhad Ali Kassar, Al-Tawheed, page 295, he says: "The concept, even if it is one, is that the principles may be different. Some are material and some are just material."

So when the Holy Quran uses the words of the scale, pen, throne, chair, vision, tablet, etc.

It is not necessary to apply these concepts on one principle. It is the material principle. Rather, the principle can be diversified and extended. To include in addition to the principle that is common in our lives. Other principles above the world that are known. These are the four circles that we have mentioned.

So, the Master of the Tabata Bayi, may Allah be pleased with him, in a message for him under the title of the message of the sultan, he says, the layers of the servants are multiple layers of them. He understood well.

Al-Fatiha

The financial system is divided into three levels and each level has its own rules. But you should know that the more the level is higher, the more responsibilities and privileges increase. I'm talking about myself now, not someone else. The more my position increases, the more my personal privileges increase.

Before I used to go out in one car, now I have to go out in three cars. Before I had protection of one person, now I have to have protection of a whole team. Before our Moulana had four houses, now they have to close all of them with streets. These are all responsibilities that he has to take on.

It's true that I'm sitting in my house between me and Allah 100 meters, not more. But all these privileges are benefited from where? From the house of money. Here, Mr. Al-Tabtabai says, the higher their position, the higher their responsibilities. What does that mean? If something is required for them, it becomes a duty for them.

If it is against those who are not, what happens? This is more of a requirement or a responsibility? Look at the divine system and the known system we have. And for this, his expressions after mentioning these three layers, my dear friends,

He says,

What do I imagine?

Because his mind is actually distorted and mixed with jurisprudential truths. So I say that this needs guidance. No, dear, I don't want guidance at all. Because these people know the right of Allah upon them with what we do not know. So they do their right or they do not do their right. So when they do not do their right, what do they do? They ask forgiveness. They ask forgiveness.

But you and I don't know that truth and we don't stand on that knowledge. So what do we do, dear?

And for this, I want this chapter to be well written. And the brothers that I care about, I don't have them anymore. This is what I care about, considering that these are issues that I need to write them in my hand. This is a message that I wrote with my pen. The repentance, Moulana. I am in the last book, Moulana. In the last book, I have a title under the title. This is a miracle. The ranks of repentance and the repentant.

The rates of repentance and repentance. I explain what are the rates of sins and what is repentance. So the prophets repent or not repent. What did he say? On the basis of jurisprudence. It has no meaning of repentance because they are infallible. On the basis of what these people say. What do they repent or not repent? Yes, daily they ask forgiveness and repent a thousand times.

But there are no religious sins nor moral sins. These are not the ones who have crossed these stages. These are related to their love for Allah, their love for Allah, their attachment to Allah, and what they must do in the resurrection with the rights of Allah upon them. This is the understanding. It is clear, dear friends. We have one issue, and we will stop it tomorrow until we enter it.

My dear viewers, a question that you should ask me is how can a word be put in a meaning but this meaning is able to apply to things that are endless? How is that possible?

This is known as the special situation and the subject has the... You are good in the science of the basics. I don't know if it is clear or not. We have the special situation and the subject has the special situation. The special situation and the subject has the general situation. The special situation and the subject has the general situation. The special situation and the subject has the general situation. So is the special situation and the subject has the general situation?

Is it reasonable or not? We have proven its rationality in its place. This is still a fundamental question. How is that possible? How is that possible? How is it possible that when the word was put, what was in my mind? When the word "church" was put, what was in my mind? A certain truth. How can I expand this?

When he put the word balance in his mind, he had a certain belief How can I expand the premises of any of these rules? This, God willing, we will refer to it tomorrow And it will be clear to the most honored, you will understand me well This research that has now happened, five episodes of our Lord, or five lessons we stopped at him

Alhamdulillah