The choice is due to our permissibility because the truth is due to itself, and the right is not subject to permissibility because of the permissibility that permissibility requires of preference. It is likely that it is impossible for God to choose in the will because it is impossible for Him to permit it, because it is impossible for God to have a preponderance that gives preference to a command rather than a command, for He is the preponderant for Himself. The will is one-related and there is no choice in it. For this reason, the possible cannot be understood at all except as probable, except that the Truth, from being Forgiving, has sent His covering and veil among some of His servants, and referring to the return of the Truth to Himself in His need for the world, He said in that cover, for God is Self-sufficient of the worlds, and this is not possible to judge unless there is a Knower or is dependent on the will. The choice and both matters with the existence of the world doe

But we said that it is because it gives him correct revelation in particular and clear faith in general, as

It was mentioned in the divine prophetic report that if God loves His servant, He has hearing and sight

and mentions his powers and limbs. Man is nothing other than these mentioned things, who made the truth his very identity. If you are a believer, you know who you are, and if you are the owner of true witnesses, you know whom you saw, and more than this prophetic statement about God, there is what is in the power of man, such that the believer is in the possession of an eyewitness, and then he knows who this person is. Universes and objects

Whoever says that it is obligatory to ejaculate or not ejaculate when the two circumcisions meet, and who says that it is obligatory with ejaculation of water, and with that I say, and with ejaculation without intercourse, and with that, a group of the people of al-Zahir said that it is obligatory to purify from ejaculation only

Know, may God help you, that this is the science of generation and reproduction, and it is one of the sciences of the universes, and its origin is in divine knowledge. Let us first show you its form in the universes, and after that we will show it to you in divine knowledge, for every knowledge has its origin in divine knowledge, since everything other than God is from God, God said. God Almighty has subjugated for you all that is in the heavens and all that is on the earth, all of it. This science of intercourse applies to everything, and it is the science of intercourse and marriage. It also includes the sensory, the moral, and the divine. Know that if you want to know the truth of this, look at it first in the world of sense, then in the world of nature, then in the spiritual meanings, then in the spiritual meanings. In knowledge, it is divine. As for sense, know that if God wills to reveal a person between two people, then those two will produce it, and it is not valid for a t

It goes beyond it to something else, and if it moves to the position of the investigators, then the knowledge of the investigator is above that, and that is because the alif is not an inclination in terms of doing the laam in it with his energy, but rather the inclination of it descending to the laam with gentleness in order to enable the love of the laam in it. Do you not see him twisting his leg at the stand of the alif and turning on it, being careful not to miss it, so he inclines. The Alif is a descent to Him like the descent of the Truth to the lowest heaven, and they are the people of the night in the remaining third. The inclination of the Lām is known to them as a necessary effect, and there is no difference in it with us except from the perspective of the motive in particular. The Sufi considers the inclination of the Lām to be the inclination of those who exist and exist because it is fulfilled in their view by the position of love and adoration and its state, and the i