Page 96 - from Sifr 2 according to Konya manuscript (The corresponding page in Maymaniya edition)

Ensuite on a dit qu'il y avait Dieu et qu'il n'y avait rien avec Lui. Alors l'origine de ce pronom, qui est le ha, est nominative, et il faut que s'il est ouvert ou abaissé, alors c'est une caractéristique qui revient à celui qui l'ouvre ou le baisse, donc il revient au facteur qui précède dans l'expression. (Suite) [Les mouvements, les lettres et les sorties au Nom de la Majesté] Ensuite, Dieu Tout-Puissant a créé les mouvements, les lettres et les sorties comme un avertissement de Sa part, Gloire à Lui, le Très-Haut, que les essences se distinguent par des attributs et des stations, ainsi Il a rendu les mouvements analogues aux attributs, Il a rendu les lettres analogues à ce qui est décrit, et Il a fait Les sorties sont analogues au Maqamat et au Ma'raj, il a donc donné ce nom à partir des lettres dans toutes ses faces, telles que connexion et déconnexion - A, L, H, Hamza, Alfa, La, Ma, Ha et Wawa, donc le hamza est le premier et le H est le dernier, ou leur sortie est l'une de ce qui suit le cœur. Puis il a fait entre le hamza et H la lettre L et sa sortie est la langue, la translation du cœur, donc le rapport s'est produit entre les deux lames. Et le hamza et le ha se retrouvent aussi dans la relation entre le cœur, qui est le lieu de la parole, et le langue à partir de laquelle il est traduit. Al-Akhtal a dit [page 106 de l'édition du Caire] En effet, la parole est dans le cœur. *** a fait de la langue un guide vers le cœur. Ainsi, lorsque le « lam » était de la langue, il l'a fait regarder elle et non pas lui-même, alors il l'a éloigné d'elle, ce qui est le palais inférieur, donc quand il le regardait et non
	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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