That is, some of these matters gave rise to questions. As for the moral reason, it is, on the part of the cause, with the opening of the letter, a noun of an object, and on the part of the cause, it is the name of a subject. On the part of the cause, it is the name of the object, his readiness to accept the effect on him, since if he had not been prepared to accept the effect on him, the effect would not have occurred in him, so that readiness is more forbidden than the impossible, so what is it? Despite this, he is willing to accept the hypothesis in it, so we impose the impossible in some issues, even if he does not accept existence, in order to extract from that hypothesis knowledge that we do not have. If he had not been willing to accept the hypothesis, the mind would not have been able to impose it. The possible is accepted for the essence of existence, and the cause, which, on the part of the cause, is the name of an agent, so what was mentioned. God Almighty: Our saying is

From this position, God created affection and mercy between the spouses so that he might find peace in her, and He made the wife a creation from the eyes of the husband and himself, as He said, and among His signs is that He created for you wives from among yourselves that you might find comfort in them, and He placed between you affection and mercy. Indeed, in that are signs, that is, a sign. And as evidence for a people who think and know that it is the truth and the benefit of this thinking is that if a man marries a woman and finds peace with her and God places affection and mercy between them, he knows that God wants them to join together, so if peace rises from one of them to his friend or from them and affection disappears, which is the stability of this peace, and with this love is called love because of its stability and it is called friendly because it is established. His love for the one whom he loves among His servants, and the mercy between them, or from one of

And from Him he received that, and the reason for the manifestation was love, for it is the basis of the reason for the existence of the world, and hearing is the reason for its being. We have explained this in the chapter on hearing and love. As for the image of the soul receiving what it has of knowledge, it has two aspects: it is everything that exists due to a reason, and it differs according to the diversity of the causes. The aspect is one if the reception is Everything that exists has a reason from its own aspect, so it cannot exist except through divine manifestation, whether the one who is manifesting it knows it or not, for his knowledge is among the knowledgeable of God, and if he does not know it, he is among the people of care, and he does not feel that he is being cared for, for most people do not know the hadith of this particular aspect nor do they know it. They know it, for it is a special knowledge that God does not give except to those of His servants who single

As for the other aspect of receiving, it is what benefits from the cause, and its methods are innumerable, for the causes are different. So where is the causality of the mind in what appears on the soul in terms of its direction and reception of it, in relation to the causality of the sky in what appears on the earth from plants, in its orientation towards it with the rain it receives in it and its reception of that and of every movement? Astronomy, the sight of a planet in the upper world, and the supply of nature are all reasons for the existence of a flower that appears on the face of the earth. Where is this in relation to the direction of causality of the mind? That is why we said that its causes are not limited, even though they are limited to the same matter, from the soul to the last corner of the world and some generators between the soul and the last corner < /p>