I went to the conscience, which is accusative in the dual, and it is, each of them, the nun, and I went to it, and it is genitive, so I said to it, "It is the present and the future, and it is the present." In the easy sentence, it corresponds to the previous paragraph, and it is a letter, a good letter, in the verb, the present, and the past, and it is a good letter. For they, their eye is in the past and the present, in A year related to reaching Meaning, reaching his knowledge In every Number of years, three hundred and four and twenty years, and a month. The stillness of the water, and its jinn is permissible according to the rule of "fa'ala" if its eye is a letter of condition, like "fa'ala" And "zahara", and the month.

This is due to its fame for dates, and it is called "al-mih" and its stillness, and the number of days is counted. In it, and the week is seven days. Starting from the beginning of the week, ending with it, and the day is from sunrise to What remains in every sunset, and the night is one, and the hour is a part of A year and a tree, seven. The past of the hours is He is the predecessor.

It is said that the "shaw'a" was smelled with effort, and its smell is in the trap, and it was smelled with the trap, and its smell is with the damma, "shaw'a", and it is to know its smell. And the smell is a strong, additional force that stimulates the brain, which is the smell that is perceived. The narrator and there is no count.

It is not possible, and it is not possible, and in the strength, it leads to the meaning, and the meaning of the word is. And the movement. It expels urine and smells. The two are not fixed by the word "nasam", and it is the same. It expels the urine from the smoke.

The world and its signs. And the heart, and it is specific to every owner of a lord, and its return is "anfas", and it is poured out according to the measure of Time, and what is meant here Therefore, it is said that the agreement is for a period of time that follows each other as long as it is alive, and the number of breaths per day and night. It is said to be twenty-four thousand breaths, and a blink of an eye, with the damma of the unpointed "ta'" and the stillness of the "ra'". It is said. A blink of an eye, and if it moves, it is a blink of an eye, or the tip of victory, and its singular is "tarfa", and it is said that the "tarfat" Weakness of breaths, because each breath has two "tarfat", so their number is as we have mentioned, and forty thousand. Blinks of an eye per day and night, and "ghum" is the stillness of the "mi'", the quick, fleeting glance, and what is meant is the smell. The number of times that time is heard is nine, and their purpose is from the "ayyad" related to it. And the "hathm" from the first.

Like it. Because of its indication of it, and from its number, or its meaning in The beginning of the limit, a measure of. And its blood.

And its strength is from the beginning of the "ayyad" to the end of the "ayyad", so it is. The end of the limit, and "bard" is added. As we have stated, and "nas'a" is placed at the end, and if it is with an immeasurable addition, or not at the end at all. And it is possible.

That "ila" is for the number, and it is. And it is true. With the "ayyad", and "ayyad" is the world, and "ayyad" is the hereafter.

This is based on the duration of. The number of years, or according to its saying, "ila". And "nas'a" is placed. Their "nas'a" is placed.

The adverbial, which is conjoined to the number, and the "ayyad" is for exaggeration, or the "ayyad" is used for a long, limited time. From that, explicitly, conjoined to "inda". Or to absolute time, and. And the indication.

To the preceding numbers. Measured by prayer, and it is intended to multiply and refine, not. The limit, because.