The verbal and the written are not like that, as the verbal and the written are subject to signification and understanding, so they do not descend in terms of the form to the form, for the verbal and written Zayd is only a za, yā, and dāl, a number or a word that has no right, left, directions, eye, or hearing. That is why we said that it does not come down to it in terms of form, but in terms of connotation. Therefore, if the participation that invalidates the connotation occurs in it, we lack the adjective, the substitute, and the conjunction of the statement, and it does not enter into the mental participle at all, so understand.

We limited in the first book of knowledge the aspects of knowledge that the mind has in the world, and we did not point out where we got that limitation from. Know that the mind has three hundred and sixty faces, and each face of the Mighty Truth corresponds to three hundred and sixty faces, each of which provides it with knowledge that the other side does not give it. So, The aspects of the mind are multiplied by the aspects of taking, so what comes out of that are the sciences that the mind has, written down in the preserved tablet, which is the soul, and this which we have mentioned is a divine revelation that is not transformed by the evidence of reason, so it receives acceptance from its sayer. I mean this, just as he received from the wise sayer the three considerations that the first mind has, without evidence, but confiscated. This is better than that, for the wise man claims in that consideration and enters into it what we have mentioned in the eyes of the issues in the i

There is nothing possible from the world of creation except that it has two sides: one to its cause and one to God Almighty. Every veil and darkness that comes upon it is from its cause, and every light and revelation is from the side of its truth. And every possible thing from the world of matter cannot be imagined to have a veil against it because it has only one face, which is light. Purely, the pure religion belongs to Allah

The rational evidence indicates that creation is related to power, and the Truth said about itself that existence occurs from the divine command. He said, “Our saying of something, if We intend it, is that we say to it ‘Be’ and it is,” so we must look at what is related to the matter, what is related to power, so that we may combine hearing and reason. So we say that compliance occurred when he said, “So it will be,” and what is commanded is “existence,” so the will was attached to the specification of one of the possible things, which is existence, and the power was attached to the possible, so it affected creation, and it is a reasonable state between nothingness and existence. So the discourse attached the command to this specific entity to be, so it complied, and it was. If it were not, the possible would not have an entity and no description of it as existence. The command to exist when existence occurs is directed at that eye, and the one who says that what is intended in th

The plausibility of the primacy of the necessary existence with something other than that is a negative relation to the existence of the fact that absolute necessity is first for every restricted matter, since it is impossible for it to have a precedence there because it is not without it being such that absolute necessity exists, so it is either itself and it is impossible, or it exists in it and it is impossible for reasons including that it exists by itself. Among them is what is necessary for the absolute obligation if this were to be fulfilled by lack, so it would either be an evaluator in and of itself, which is impossible, or an evaluator of its level, which is impossible .

The rationality of the primacy of the absolute imperative is a positive relation that is inconceivable to the mind other than the possibility being based on it, so it would be first according to this consideration, even if it were decreed that there is no forcefully and actually possible existence, then the prime relation would be nullified, as it would not be found related.

The most knowledgeable of possible things does not know its existence except from what it is, for in itself it is knowledge, and whoever exists from it something other than that is not valid, because knowledge of a thing permits encompassing it and being free of it, and in this case, it is impossible. Knowledge of it is impossible, and it is not valid for him to know of it because it is not dispersed, so there is no remainder. Knowledge is only what is from it, and what is from it is you, then you are the known. If it is said that our knowledge is not such and such knowledge of it, we say that your attribute has stripped it of it due to what the evidence requires of denying participation. Thus, you are distinguished for you from an entity unknown to you in terms of what is known to itself. What it is is distinguished for you due to the lack of evidential attributes. Which has in itself, so understand what you have learned and say, “My Lord, increase me in knowledge. If you had kno

Related to our vision is the Reality Himself, Glory be to Him, and related to His knowledge of His proof of God through additions and method, so the related thing differed, so it cannot be said about the vision that it is more clear in knowledge due to the difference in the related thing, and if its existence is identical to its essence, then we do not deny that the intelligibility of the essence is not intelligible because it exists