Al-Kamil and moved to the isthmus, the sky collapsed, which is what the Almighty says, and the sky was split open, so it was frail that day, i.e. fallen to the earth, and the sky was a transparent, solid body. However, its swimming does not disappear in the fire, rather it is scattered, so it is not in the order that was its course in this world, so it is given from the rulings among the people of the fire as much as God Almighty revealed in it, because the other is the renewal of another emergence in all that is not known by the first intellect nor the Preserved Tablet.

He, may God s prayers and peace be upon him, said that he will praise God on the Day of Resurrection in the praised station with a praise that he does not know now.

God will teach him them on that day according to what appears in that from the ruling on the divine names that no one knows today, so the creation of creation and their conditions and what will be among them in the resurrection and the two worlds is not the origin of the world, even if it resembles it in the form. Likewise, He will create you in that which you do not know on the Day of Resurrection. Let us mention in this section a part of the setting of Hell and the setting of the Gardens and what is in it, which we did not mention in their chapter in the foregoing. Its measure is in the descending of water, and as the example was given of its light with a lamp, all of this is to bring it closer to weak understandings of the matter, which is his saying: He created man, He taught him the elucidation, by what was made clear to him, and he knew how to make it clear to others. It is all below and above, gentle and dense, and what is partial from it and what is not biased, so the one who filled the void is unbiased, not in a place, and does not accept the place. The illusion of seclusion is only from the witnesses of the tangible body, just as he did not imagine the limitation of the possibilities, even if they are not infinite in the same matter. It is not intelligible except in the existing place and time, and what is not biased has been found. For its own sake, or the necessary existence of another, or the impossible of existence, then pure non-existence has a rank, and pure existence has a rank, and the purely possible has a rank, and each rank is distinct from the other. Existence is not characterized by finiteness and finite species, and it is known by His knowledge, and knowledge encompasses what is finite and what is infinite, with knowledge limited to it. He is the Throne, in the heavens, and on the earth, and He described Himself before and before and with Him and with everything, and He made Himself the eye of everything by His saying, Everything is perishable except His Face. Then He said to Him, The Judgment, which is what appeared in the eyes of things. Judgment of others, there is nothing in existence but me, and we explain that, for example, in the name of man in all its details and his characterization with different rulings of life, senses, powers, different organs in movements, and everything related to this name as a human being. The whole world forms what appears from it and what appears, and the rulings are from it. That is why the ruling is said to him, then all return to being the same. He is the ruler of every ruling in everything, a self-rule that is only like this. Things are to distinguish one from another, just as he distinguished the human body from his soul, and there is no human being except in its entirety, as it is called its Creator and His creation. Nor is it other than man. Likewise, the objects of the world are not said to be the essence of the truth or anything other than the truth, rather all existence is true, but from the truth is what is described as being created, and some of it is described as uncreated, but it is all existing.