Page 36 - from Sifr 2 according to Konya manuscript (The corresponding page in Maymaniya edition)

Il est séparé en lui-même selon la séparation du connu des autres choses, et la chose par laquelle le connu est séparé est soit une entité comme l'esprit en termes d'essence et comme l'âme, soit c'est une entité par sa nature, comme la chaleur et la combustion du feu. Tout comme l'esprit est séparé de l'âme par son essence, ainsi le feu est séparé des autres choses. Par ce que nous avons mentionné, ou en étant séparé de lui par lui-même. , mais par ce qui en est attribué, soit par l'état, comme la position assise de la personne assise et l'écriture de l'écrivain, soit par l'apparence, comme la noirceur du noir et la blancheur du blanc. perceptions de l'esprit selon les gens rationnels, donc il n'y a rien de définitivement connu de l'esprit en termes de ce qui est en dehors de ce que nous avons décrit, à moins que nous sachions ce qui est séparé par lui des autres choses. Soit en termes de son essence, de sa nature. , condition ou forme, et l'esprit ne perçoit rien dans lequel ces choses n'existent pas du tout, et ces choses n'existent pas en Dieu Tout-Puissant, donc l'esprit ne le sait pas du tout en termes d'observateur et chercheur, et comment l'esprit peut-il le connaître en termes de considération et de preuve sur lequel le sens, la nécessité ou l'expérience et le Créateur Tout-Puissant n'est pas conscient de ces principes auxquels l'esprit revient dans sa preuve, et alors la preuve existentielle est valide pour lui. Alors, comment la personne rationnelle peut-elle prétendre qu'elle a connu son Seigneur en termes d'évidence et que le Créateur lui est connu même s'il le regarde ?
	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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