Reading from the poet's words: "O minds, if you deny the reported..." to his words: "So return to the rational and the proof"

The reader: "And upon it is imposed a non-existent limit, and this *** is the limit of the impossible without any distinction"
"O minds, if you deny the reported *** and its opposite, is that"

The Shaykh :"the reported"
The reader: "O minds, if you deny the reported *** and its opposite, is that possible"

The Shaykh : Fine, "O minds" here
The student: ...

The Shaykh : Yes.
The student: ...

The Shaykh : For this, for this, fine, "O minds ***"
We have one who seeks aid and one for whom aid is sought, so the letter lam enters upon the one for whom aid is sought, so it is opened and broken in the one for whom aid is sought, so you say "O Allah for the Muslims," "O Allah for the Muslims." Here it is "O for the minds" and not "O for the minds"
The student: ...

The Shaykh : Here, is he seeking aid from them or for them?
The student: For them
Another student: For them

The Shaykh : For them. The apparent, the apparent is that it is for them, so it is "O for the minds," yes
The reader: "If the denial of its entry and exit *** does not affirm both for the possible"

The Shaykh : It is fitting for the realized and the realized, yes, and with the kasrah it is realized
The reader: "Except upon the explicit denial of non-existence *** which is realized by the intuition of man"
"Is it valid in the rational, O people of intellect, *** two essences that do not subsist by another"
The student: ...

The Shaykh : ... in it, it is fitting
The student: With the tha

The Shaykh : With the tha, with the tha al-muthlaithah, as for the sin al-muhmalah there is no basis for it, and for this they neglected it
The student: ...

The Shaykh : Yes
The student: ...

The Shaykh : So they come together, it is fitting that they come together, fine, let us look at the disconnection, this

The Shaykh : Let us look at the disconnection, this, he says