Page 8 - from Sifr 3 according to Konya manuscript (The corresponding page in Maymaniya edition)

Il en existe deux types : la connaissance de l'Essence divine, qui est basée sur le témoignage et la vision, mais c'est une vision sans englober ni savoir qu'Il est un dieu, et elle est basée sur deux choses, ou sur l'une d'elles, qui est la don, et l'autre matière est la considération et l'inférence, et ceci est la connaissance acquise. Quant à la connaissance qu'il est choisi, le choix s'oppose à l'unité de la volonté. Ainsi, l'attribuer au la vérité, si elle est décrite avec elle, c'est seulement en termes de ce qui lui est possible, et non en termes de ce que la vérité est pour lui. Dieu Tout-Puissant a dit : « Mais la parole est vraie de ma part. » Et Dieu Tout-Puissant a dit : " Ainsi, quiconque se voit imposer une parole de châtiment et dit : " La parole est avec moi ne sera pas changée. " Et comme il a bien complété ce verset, et je ne suis pas injuste envers mes serviteurs. " Ici, il a attiré l'attention au secret du destin, et avec cela était la preuve ultime de Dieu sur Sa création, et c'est ce qui convient au côté de la vérité et à celui qui retourne dans l'univers. Et si Nous l'avions voulu, Nous aurions pu donner à chaque âme son direction, tout ce qu'ils voulaient, mais pour se relier, le possible est capable de direction et d'égarement en fonction de sa réalité, donc il est sujet de division, et selon elle la division est rejetée, et dans la même affaire. Dieu a un seul commandement à son sujet , et il est connu de Dieu en termes d'état du possible . h3> Il semble que l'invention soit raisonnable, car il n'y a aucun exemple dans la preuve de la validité de l'invention
	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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