The commanded is made for the one who commands to have the command, and the state of the summoned is made for the one who calls to have the supplication from him, and for each one, his condition necessitates that he be a commander or a summoner. For the judge, there is nothing but the eye of the possible, which is the creation in the absence of it and its existence, as we decided in the chapter before this. What is necessitated by his condition, because I did not specify a situation from a situation, so in the case he asks, and the answer affects the likely and the likely. He gave the case in his weighting, which necessitated the question affecting the likely answer, so the likely answer is only about a question and no question except about a case and there is no condition except about weighting and no weighting except from the likely and not likely Except for the one who is subject to weighting, and he is the possible and the possible is the origin of the emergence of all these rulings. He is the giver of all the names and rulings and the acceptance of the one who is condemned to that and who is named. So what appears is a matter but as a result of two premises. By participation from him and from the acceptor, he has from himself the necessity of existence for himself, so he is one, and he has the creation in terms of himself and the acceptance of the possible. Affects the one who influences him, and to him the whole matter is returned, i.e., to this ruling, not to the eye.

( alert )

Then for you to know that God Almighty has commanded us to be satisfied before the final judgment, so we knew that he wanted the summary, for if he separated it from the state of the judge with the decree, it was divided into what is permissible to be satisfied with and to what is not permissible. That is, a provisional ruling, in terms of absolute timing, it is necessary to believe in predestination, its good and its evil, its sweet and its bitter. Evil, not from its being the essence of existence. If evil is an existential matter, then in terms of its existence, i.e., its very existence is to God, and from its being evil is not to God.

He, may God s prayers and peace be upon him, said in his supplication to his Lord, and evil is not against you

The believer denies what he denies from the truth. If you say, then inspire her immorality and piety. We said, Inspire her. So I knew that immorality is immorality and piety is piety in order to take the path of piety and avoid the path of immorality. What offends you, and what offends you is a violation of your purpose, which is their saying, Indeed, we fly with you. So God said to them, Say, Everyone with God is what harms you and what is good for you. Good and evil, so his goodness is to keep it on the principle, for it has the rule of the principle, and for this he said, All good is in your hands.

His saying and evil is not yours

If you say that this creature is on the acceptance of evil is possible, then for anything he did not create on the acceptance of good, then we said that we have presented and made it clear that knowledge is subordinate to the known, and what is possible is found only in the state that it was in in the absence of proof and change was what was and the truth is what is known except What is known to him in a state of non-existence that, if it appeared in existence, was in that state, so what happened to the known is something that was not characterized by it in the absence of it, and knowledge has no effect in it, and we did not say with predestination that it is a timing except because it is from predestination, and we do not send it down except with a known predestination and everything. We created it with predestination, so know that, and God says the truth, and He guides the way.

The fourteenth chapter, four hundred in the knowledge of the confrontation of what you see only with a veil

Whoever sees the truth out loud *** I only see it behind a veil

And he does not know him and he is in him *** This is a wonderful matter

Every seer does not see anything other than that *** in which there are bliss and torment

The image of the seer became clear to him *** and it is the eye of the seer, rather the eye of the veil