Page 146 - from Sifr 1 according to Konya manuscript (The corresponding page in Maymaniya edition)

En Lui-même car il est la somme de Son essence, même s'ils sont raisonnables en les distinguant l'un de l'autre . « Question » [Formes de connaissance et essence ] < /h3> Chaque forme du monde est un accident par essence, et c'est celle sur laquelle se produisent la dislocation et l'écorchage, et l'essence est une. La division est dans la forme, pas dans le fond. « Enjeu » [Pluralité dans le premier effet] Le dicton de celui qui dit : " On constate que le premier effet a une multiplicité, même s'il est une des considérations. " On y trouve trois choses qui sont sa cause, son essence et sa possibilité. Alors nous leur disons que vous êtes lié par la cause première. Je veux dire qu'il y a des considérations en lui, et il est un. Alors pourquoi empêchez-vous qu'un seul en émane ? Ou bien vous adhérez à la pluralité émanée de la cause première, ou bien à celle émanant de la cause première. premier effet, et vous ne croyez pas aux deux. < /p > « Problème » [nier la causalité de l'essence divine] Celui qui est tenu d'avoir soi -La perfection et la richesse personnelle ne peuvent être une cause de quoi que ce soit, car le fait d'être une cause fait qu'il dépend de l'effet et de l'essence. Il est libre de dépendre de quoi que ce soit, c'est donc une cause impossible, mais la divinité peut accepter des ajouts. Si l'on dit que « Dieu » ne s'applique qu'à celui qui est complet en essence et riche en essence, et qui ne veut ni ajout ni attribution, nous disons qu'il n'y a pas de désaccord dans la formulation autre que
	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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