Page 105 - from Sifr 5 according to Konya manuscript (The corresponding page in Maymaniya edition)

De Lui-même, il est valable d'être responsable, et c'est pour cela que Dieu Tout-Puissant a dit : Dieu n'impose à une âme que ce qu'Il lui a donné. Il lui a donné une matière existentielle et on ne peut pas dire qu'Il lui a donné. rien, et nous n'avons rien vu de ce qu'Il lui a donné sans contestation, sauf la maîtrise, qui est sa capacité. Dieu n'impose à une âme que ce qu'elle peut gérer [ Chaque question théorique doit être contestée en raison de différences de vision ] Et on ne sait pas à quoi sont dues cette maîtrise et cette capacité, si à l'un d'eux, je signifie volonté, capacité ou commandement. Plus pour eux ou pour eux, et cela n'est connu que par révélation, et il ne nous est pas possible de révéler la vérité sur cette question, car cela n'élimine pas le désaccord du savant à ce sujet. , tout comme le désaccord à ce sujet a été supprimé chez nous par la révélation, et comment le désaccord peut-il être supprimé chez le savant lorsque la question est raisonnable, et que toute question raisonnable doit être contestée en raison de la divergence d'opinion du bon sens. ce que signifie essuyer la tête de cette manière, et ce qui reste de sa décision, c'est essuyer le turban et la décision à ce sujet . ( Il est arrivé à essuyer le turban )< /h3> Parmi les savants de la charia, il y a ceux qui ont permis d'essuyer le turban et ont interdit de le faire en groupe. Celui à qui cela a été interdit parce que cela contredisait le sens du verset. , il n'est pas compris par le chef comme un turban, car se couvrir la tête est une question accessoire, et cela est permis en raison du rapport rapporté dans Muslim, qui est un hadith dont il a parlé. p>
	The Meccan Revelations by Sheikh Al-Akbar Muhyiddin Ibn Al-Arabi Page numbering corresponds to the Konya manuscript (out of 37 volumes) in the handwriting of Sheikh Muhyiddin Ibn Al-Arabi - Work is underway to complete this copy. (The cooresponding page in Maymaniya edition)

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