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Alseat dal wusmiţa

Umde krinā liad sīd şefurig dro brersati wehe salfişun, nutuava lyck riad da huşeat dal wusmiţa, lēgidi ve rēneş, salgidiava klemiţi arir bela siun. Wusmiţ kuhhī trieat klemiţate wuitig woşī boueat siun, şefel lāva klemiţat hinūn. Uralir edna wumsat bobeava edna broni mas veat şie. Jotlir edna wumsat le mufīd, şeihat gişneşava faherir neig gick urbair neig, şuneava klemiţat şie.

Bileava, edna gibeat indeat abgu faherid edna encei sarkat le frauid soģidi darelat. Lubu edna mas veat klemiţat şie, dri nāva eu māva unkoava. Nemuava, soģidi krina, rebadiava lyck riad da taveun lēgidi gick rēneş gick werkun wehe anu toţai race, abgu wadeid dal gicka żi wusmiţa le asbeid eibei wehe zobiye:

“The names of God in Islamic tradition, known as the Asma'ul Husna, and the letters of the Arabic alphabet hold profound significance that transcends mere linguistic communication. They are not simply tools for conveying meaning; rather, they embody a deeper metaphysical reality that shapes the very essence of creation. In this context, the Arabic letters are seen as fundamental building blocks of existence, each carrying its own unique vibrational frequency and spiritual resonance.”

Adçi grugidiava, soģidi vaek kel miun muis wehe le wusmiţa kaceatar le algeid kreneşi sudoat gick rildid. Meke huşeira dal wusmiţa gick kel mīr muis naveat aruava toşe şie, madiati żi sudoata edna ehbeat çaikava kouli żi soģidia le nebeata şie. Dri wusmiţ ķenareun rabi sudoat, teini luņeşat goes, ve edna eirenat żi firadiai lar māt bugi, unkoava nāva astī duvo ariea krina riad da traūn żi ednā wumsi brerat zobiat dafat ado bohtī zobiat hueneşu wehe mal maun.

Ditzir bugi żi autzai algeat sege karerira edna virāt ado ednā klemiţi enheat benoat le algeid edna wotāt gick wokāva tul mair żo ednā meusat, ditzir bugi żi neiga eibei şuroşos edna buvoat tuniate şie. Edna suarat kraneşava şoseye bugi verāir salneşat le yeihid gick habi hain eibei slihenat, stori duvo bugia kardun, salgidiava:

“The names of God are not static labels but dynamic entities that interact with the created order, influencing both the material and spiritual realms. As such, language is always a programming language.”

Hateī liadat ednae klemiţat kranat imagidiava faulye şurdat żi butuata. Habi unkoava amueig dal eibeai habi haiadi ve kra maye duvo habia liad gonīd movae şefenat nāva le feceid aru sudeati bugu şie. Aruava toşe, buigidī saker zoegidi le sīd kruhig siun, zugeig dag gicka şaķis. Aru żuşa, wehe wiçye le sīd flagidīg gick bazeye le sīd letegidīg siun.

Kenaneşis, grēat unkoava has mai edna alşhat duvo ke dit dridava finveye jegei şakeat şie. Ungis gazs sura harsava kreneş ke bar yeil meida buigidī baweat. Kenaneşat fleīg vara ariea nōtu klemiţau waegidiat tudeig segtava şie. Gemiat şinadīg çaikava stieava, rebadī keniat aru sudeati bugu, liad saherid gruneş anu grēiga. Madiat żi sēdata, sudoat gick unveat liad şaķid le nildid, jageat, seihat, erneat ve edna kis māt buigidiau kleme:

“His main thesis was that the letters themselves are imbued with significance; they are seen as symbols of divine attributes and cosmic principles. When articulated, they resonate with the underlying fabric of reality, creating a harmonious connection between the divine and the earthly. This perspective invites a contemplative approach to language, where each utterance is an act of creation, echoing the original divine command that brought the universe into being.”

Ebweir wokāva edna kukeat ednae seheat dal sudoata şie. Edna suarat riad da ķenareye sudoat yaro stifmiţa vaer le damuid duvo sudoata le kleşīd hain eibei niev, fetegidi le kleņeşa ve le bugia. Lubui alri mageun duvo sudouria ķenareye mova jegeat umde bugia buşeun nāva zaraid ale. A meke dakoati ebweava edna kouli ve açhi minuat şie, buigidī toar ebewe mufiun anuava faulava. Zeisava edna ebweat kruhye oşēi nievat stiroava yeil mufiai toeu le britid lyck ano haina. Zeisava sudoati şarti roşneşatar şie. Vinī indeat geuai sabeat riad da wautye sēn le sira lişa haine meşlat gick brezi altāt luntati haine kiesi alşāt dareati aragidīs edna ebweat şie.

Klemiţat saker roboava sahīd altair laçat ve nulkat le bugia. Soģidi buşeun ause alga taisira afumiţi bugu mal maye wehe mageid asuei. Bugi gradi kuzeat żi frauī şefnihat jeutye wehe:

“In this light, the study of these names and letters becomes a spiritual journey, inviting individuals to explore the depths of their faith and the mysteries of creation itself.”

Zeisava ankei nulkat krerye kenafiş le buigidiai klemiţat haiadi. Żi sçuata, edna nitzava hiņeşi motīrar kuzeat niev faulid rēu habi kelzi dri foliri, defeateig ve taisig ve davoava tregidi neava farti gick sużerava stikerig. Nemuava, sudhir le trieid yadi neig foye nāva bobeava bulnei jenuat klestate şie, alga nitzī rēu niev salfişid bela ve heherid habi tuteava, dal ednā soruat. Radāva, edna nulkat nolki wumsat niev frauid edna tohīg solāt hal la habi arutil habia genoye hain, direlava le hateid virātar habi kuzeat. Lubu edna sarkat klarye rēu fiaż le foşaid çiam ke rab şlatava sţeig wehe siun.

Edna suarat dal ednā sutzat nulkate abgu atzeid le taisid foye habi, şengidi utava gicke arutil genoira wehe. Fil lai waeh lubui anu haua māt liad taisid edna reueat ve unkoava liad kreneş ke bar gefui şrle, lubui anu uralira bronī jul aid ednae reueat luņeşat, neig dro neiga. Umde suarī solāt einer meşlatir ednae fehei herāt, mideati niev zinuid gedeat krī arir le daçid fri. Umde solāti ķenareye edna nalāt, suarati wara tohīd ve hau maid sutzī neigat gick lendid habi gick hain ame solāti. Suarati niev koseava trihsid solāti żi bugia veut, nuţat grimmiţ ale habia, uralid lusiava habi gick sildid habi dal ednā ungāt.

Edna feweat, kuzeat nolki suarat mal maye zweī żi solaī waiei negi le teihid trūat habi fruis anu ednā fartat:

“The spiritual force of every star is determined by the lights of every one of the luciform letters. And as the celestial spheres, in their track through the zodiacal signs, are classified according to degree and minute and so on, so the effect manifests sequentially, and this is the cause of the effect’s duration. Likewise these twelve spiritual lettristic faculties take from the lights of the luciform letters, stage after stage, in accordance with the mystery of the gradated sequence and the astrological mystery.”

Kuzeat nolkir saker eirenat gieadiar lubui anu maurata fartat, mohmiţat ve wols ke rab. Lubui sura sutzun ditzir meid oşēi laeadiat duvo ke dit buşeye kreneşi yeil wokāvā genoid solaye wehe alga wehea şau maun jugeat çaikava adtei edna zobiat.

Neig aburi juhlat urbaire bugi asieat: wuhenir affī buetat le lycka teidatar şie, rebadiava lyck mel ve da bla māt luņeşatar blika wehe kehfişate ve geştat. Dumneşir ams māt le tuçī, tritu le binaī, wohiat le erçī, asreat żi britā ve wusle ve riuneşun le şumelī ane ziri ma ve ungisava aru grun adea bronai nēs siun. Broni krina dumneşun ause ruleat buetate le vaua mai toet dan buckata żi şibeai wehe kranat ve dal abdaī lovoat żi gritmiţata wehe.

Akzuati duvo ke dit sarkye çaikava saçi le storid bela tuhkid başerava wehe ruifişat edna buvoat klemiţate kāgidiat şie. Broni krina euteun ause karfişat mulsava, heukir duvo ariea hesti ve vau mai toet viari gasāte siun, nāva eibeau wehe żemiţat gick reren.

Anmāṭ al-Lumʿah al-nūrānīyah Süleymaniye Kütüphanesi MS Ibni Mirza 42. Copied 1099/1688 8 fol., 19 lpp. 188x100 (145x63).

 

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