Page 122 - from Sifr 2 according to Konya manuscript (The corresponding page in Maymaniya edition)

It indicates the presence of the laam in the position of reducing worship, and that is why the middle laam is intensified with the word la, meaning the essence of truth is not the essence of the servant, but rather it is the truth of the proverb because the form is clear. Then the haa refers to the laam because it is its object. If the haa was a metaphor for the essence of truth, the laam would not work in it, rather it is. The one who works in everything, so if the laam is the same as praise and the ha is the subject of the laam, then the ha is the laam, and the laam is the praise, so the ha is the praise without more. We said that the aggravated laam is to negate the united plural in the place of separation, so it emerges from the content of this speech that praise is his saying to God and his saying is to God. It is his saying praise, so the purpose of the servant is to praise himself for what he saw in the mirror, since the newly created has no power to carry the old, so he created the proverb on the form and the unified became a mirror. When the image of the proverb appeared in the mirror of the self, he said to it when the self saw and sneezed and recognized itself, “Praise whom you saw,” so she praised herself and said, “Praise be to God,” so he said. May your Lord have mercy on you, O Adam. This is why I created you, so His mercy preceded His wrath, and that is why He said after His saying, Praise be to God, Lord of the Worlds... The Most Compassionate, the Most Merciful, so He presented mercy, then He said, “Other than those who are angry with them,” so He delayed His wrath, so He preceded mercy.
	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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