It was not reported that this occurred nor did it not occur, neither on the tongue of a prophet nor in a revealed book. And if a group made a mistake in that, they did not base it on a divine definition. Rather, they relied on the report, and there is nothing in the report that indicates that other than the perfect human being was created in the image, and this may be true. It may be incorrect

Nature is between the soul and aerosol, and this is the opinion of Imam Abu Hamid, and its rank cannot be except there. Every body before atomization and another existing body is natural, and everything that is generated from natural bodies, such as matters, powers, partial spirits, angels, and lights, nature has a divine rule in it that God has made. God Almighty has determined His decree. So the rule of nature is from nothingness to what is below it, and the rule of the universal soul is from nature and what is below it and what is above the soul. There is no rule for nature or for the soul in it. And as we have mentioned, there is a lot of disagreement among those with insight other than our path of wisdom, for the speaker has no share in this knowledge due to the fact that he is a speaker unlike the wise man. The wise man is someone who combines divine, natural, mathematical, and logical knowledge, and nothing but these four levels of science .

The path to attaining it differs between thought and gift, which is the divine flow, and according to the method of our companions, they have no entry into thought for what it deals with, of corruption, and the correctness in it is suspected, so it is not trusted with what it gives, and by our companions I mean those with hearts, observations, and revelations, neither servants, nor ascetics, nor absolute Sufis, except the people of facts and investigation. From them, and for this reason it is said in the sciences of prophecy and guardianship that it is beyond the stage of reason, in which the mind does not enter into thought, but it has acceptance, especially in the case of sound mind, who is not overcome by imaginary intellectual doubts, from which his vision is corrupted, and the sciences of secrets are many, and God speaks the truth, and He guides the path.

But it was like this for this *** the knowledge of those who attained the rank of ruler

Do not give an explanation for the existence of our Creator *** so you will be on your way to nothingness

He is the First who has nothing *** First in origin and origin < /p

The first question in this chapter is: What is the reason that necessitates the existence of the world such that it is said that the world existed only for such and such a reason? And that is the matter on which the validity of its existence depends. Either it is a cause and requires its effect for its own sake. If this is the case, is it valid for the effect to have two causes or more, or it is not valid? This is to be considered. The rational, not in the positives, and if the causes are multiple, is their multiplicity due to existential entities or are they attributed to a single matter? And then there are matters whose existence depends on a condition that precedes them or conditions, and all of that is united by the name of the cause, and the condition is a rule, and the cause is a rule. So is the world in its lack of the cause that necessitates its existence the effect’s lack of the cause? Or the condition is lacking in the condition, and whichever it is, the other is not, fo

Is the relation of the world in its existence to the truth the relation of the effect or the relation of the conditioned? It is impossible for the relation of the conditioned to be according to the two schools of thought. We do not say in the conditioned that it is and must be, but rather we say that if it exists then there must be the existence of its correcting condition for its existence, and we say in the world according to the doctrine of the Ashari theologian that it does not exist. It must exist, because knowledge preceded its existence, and it is impossible for something other than the known to occur, and this cannot be said about the conditional, and according to the doctrine of the opponent, namely the sages, it must exist because God required the existence of the world for its own sake, so it must exist as long as it is described by itself other than the condition, so there is no difference, then, between the Ash’arite theologian and the wise man regarding the necessity