The divine law forbids all of that, so Shafi i forbade exactly what the Hanafis permitted, and Abu Hanifa permitted the same what Ahmad bin Hanbal prohibited, so he permitted this as long as this did not permit this, so they agreed on things and differed on things, and each in this nation has a law established for us from God with our knowledge that their rank is below that of the revealed messengers to them from God

[ Prophecy in terms of its specifics and ruling was not abrogated, but the revelation of the Messenger and the Prophet was cut off. ]

So the prophecy and the message in terms of its specifics and its ruling were not abrogated, but the revelation of the messenger and the prophet was cut off from the descending of the king on his ear and his heart and the prohibition of the wording of the name of the prophet and the messenger, so it is not said in the mujtahid that he is a prophet or a messenger as the diligence was stoned on the prophets in what he legislated and the mujtahid, even if he guides people by what his evidence and diligence led him He should not be called by this name, as it is a term specific to the prophets and messengers, which is not for God or for the guardians. Rather, it is a special name for slavery, which is the essence of closeness to the master and not competing with the master in his rank, unlike guardianship, for the slave competes with him in the name of the Almighty, and that is why it is difficult for the extracted from the slaves to cut off the name of the Prophet And the name of the Messenger, because it was one of its characteristics, and he had no eye in the divine names

[ The incident in which Ibn Arabi saw the easy door to which it was difficult to descend ]

And if prophecy is a divine description in its rulings, and among them, the truth obligates itself what it compels, because the obligation of the Shari a is something other than the Shari ah. I wanted to restrict this door, so we did not speak in this section of what we spoke of except for what we witnessed in the incident and we saw in it the door of the name of the Messenger and the Prophet closed to my right and the Ascension by including it to the road on which people walk while I am standing at the door and not above that place in which the right stopped me. He left me and took the road on which I came to that place and went and left me back, and I woke up in this state, and I recorded what I had deposited in this chapter

[ The missionaries are from the remnants of the definitional prophecy .]

On this night, I saw the Messenger of God, may God s prayers and peace be upon him, and he hated entering the funeral procession in the mosque, and he also hated to cover the dead from the males with a garment that was extra on his shroud, and he commanded that he be taken away from him and left on his coffin in his shroud, and that he not be covered in a coffin at all. Janaabah and I did not become janaabah, and I saw him thanking him for intercourse, and it is better for the one who does all of this. I saw him on this night, and I saw Ahmad bin Hanbal on this night, and I mentioned to him that the Messenger of God, may God s prayers and peace be upon him, commanded me to warm water for ghusl from impurity, and he said to me: This is how Al-Bukhari mentioned that he saw the Prophet The Prophet, may God s prayers and peace be upon him, was asleep, so he commanded him to do that, and al-Farbri saw al-Bukhari in sleep, so he commanded him to do so. I woke up and ordered my family to warm me up with water, and I took a bath at dawn, and these are all good tidings.

[ Prophecy which is subdued and the prophecy that is not subdued ]

As for the prophecy that is not subdued, it is the sublime, and God is not called by a name of it. In addition, the Arabs do not see in the necessity of poetry, it is permissible to shorten the extended one because it is a return to the original, and it is not permissible to extend the short one because it is a departure from the origin and the spirit is between Him, the Most High, and whomever He wills of His servants with good tidings and warnings, and for the saints in this prophecy is a great drink as we mentioned, especially and

The Prophet, may God s prayers and peace be upon him, has said among those who memorize the Qur an that prophethood has been included between its two sides.

It is his unseen and it is for the Prophet a testimony

[ Inheritance, guardianship, prophecy, and the science of graphologists ]

This is the difference between the prophet and the guardian in prophecy, so it is said about him a prophet, and it is said about the guardian an heir, and inheritance is a divine attribute, for he said about himself that he is the best of inheritors. To God, not to anyone else, and some guardians take it as an inheritance from the Prophet, and they are the companions who saw him or who saw him in sleep. The highly preserved chain of transmission that falsehood does not come to it from before it nor from behind it is revealed by the Wise, the Praiseworthy.

[ Take knowledge from the dead from the dead and take knowledge from the living that does not die ]

Abu Yazid said: You took your knowledge from the dead from the dead, and we took our knowledge from the living that does not die.