Absolute nothingness in the mirror of the Truth itself, so its image that he saw in this mirror is the eye of the nothingness that characterizes this possible, and it is described as infinite, just as the absolute nothingness does not end, so the possible is described as non-existent. It is in terms of its being established the same as the truth or something else, nor is it, in terms of its non-existence, the same as the impossible or otherwise, as it is an additional matter, and for this reason a group tended to deny the possible and said that there is nothing but an obligation or an impossible and it did not make sense for it to be possible. And from this Presence is the knowledge of the truth itself, so the knowledge of the world and its knowledge of it by Himself is eternal, for transfiguration is eternal, and His knowledge of the world is eternally attached to what the world will ever be upon. And if the possible in one state has an opposite that was not in the other, and by the appearance of one of them the other is absent, from where did he have knowledge of this rank. Speech of the truth according to what has been legislated, and it has been proven to you that the truth has manifested in the hereafter in different forms.

I said, this variety is not related to whether the will is related. We said no, for the will has no choice, nor is it uttered by the Book or the Sunnah, nor is it indicated by reason.

He, peace be upon him, said, What God willed happens, and what He does not will, does not happen.

So the negation and affirmation were attached to the will, and what was stated was not what was desired, it was not. Rather, it was stated that if we wanted it to be such and such, it would have been so and so came out of the concept of choice. The Throne of the Essence, which is Abu Talib, meaning its kingship, i.e. by will, it became apparent that the Essence is a property because the choice is attached to it, so the choice is for the Essence from being a god.

In the true story, I did not hesitate to do anything. I hesitated to catch the breath of the believer. He hates death

And knowledge is for the subject from being a subject, and for this the smell of algebra appears with knowledge and choice appears with the will. He is forced, not chosen, and whoever knows what we have mentioned about the manifestation of truth in the mirror of non-existence due to the appearance of the images of the objects of the possible in the form of necessity, all this will be easy for him, and he knows its origin and rests in eternal rest, and knows that the possible is what is outside the presence of its possibility, neither in its existence nor in its absence, and the manifestation is accompanied by conditions and conditions It transforms and arises, so it is between the state of my non-being and the state of my being, and the eye is that eye. May God s prayers and peace be upon him, when he was reciting the Qur an to them from men, and so he said to his companions, and that is because they are closer to this Presence and to the Knower of the unseen, for they have the transformation of images, outwardly and inwardly, so their listening to God s words is more reliable and better to share in the speed of Diversity and fluctuation from one situation to another, and it is one of the characteristics of speech, so they are the closest to it in the capacity and know the words of God than us

Do you not see them when they prevented hearing and deceptions were made between them and the sky with stoning? They said, This is nothing but for something that happened. So he commanded a whirlwind of his companions and others to roam the east and west of the earth to see what this matter that happened and most recently prevented them from reaching the sky. May God bless him and grant him peace, praying the dawn prayer while reciting. When they heard the Qur an, they listened to it and said, This is what has prevented us from the news of heaven.

When he recited Surah Ar-Rahman to them on the night of the jinn, he did not pass by a verse saying about it, so which of the favors of your Lord would you deny but that they said, and none of your gifts?