The Meccan Revelations: al-Futuhat al-Makkiyya

Brwose Headings Section I: on Knowledge (Maarif) Section II: on Interactions (Muamalat) Section IV: on Abodes (Manazil)
Introductions Section V: on Controversies (Munazalat) Section III: on States (Ahwal) Section VI: on Stations (Maqamat of the Pole)
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The Meccan Revelations - the 3rd Bulaq Edition

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On knowing the station of vision, which is foreshadows.
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( In the Name of Allah, Most Gracious, Most Merciful )

( Chapter One Hundred and Eighty-Eight on Knowing the Place of the Vision, which is the Good News )

In truth, the dreams of truthful men

Honesty is the highest level of enmity *** and its opposite is the lowest enmity

It is prophecy, except that it fell short *** in abrogating the law, and this is a high rank

I saw swords of desire folded *** and in my right hand a sword of desire of the world

I did not leave her an eye or a trace *** with that sword in the hereafter and in this world

, the state of sleep and the state of wakefulness .

Know, may God help you, that man has two states, a state called sleep and a state called wakefulness, and in both cases, God has made for him a perception by which he perceives things. Those perceptions in wakefulness are called a sense, and in sleep they are called a common sense. All of what a person perceives in sleep is from the senses controlled by the imagination in the state of wakefulness, and it is of two types: either what he perceives his form in the senses, or what he perceives the parts of his form that he perceives in sleep through the senses. He did not perceive in wakefulness that matter that has lost the sensory meaning by which he perceives it in the origin of his creation, so he does not perceive it in sleep at all. The path of a prophet and a guardian, this is how we knew it, so if you know this

[ The speech of God Almighty or the words of God Almighty and His prophets in a state of sleep or wakefulness ]

Know also that prophecy is the speech of God Almighty or the speech of God Almighty as you wish. I said to whomever of His servants willed in these two states of wakefulness and sleep, and this divine discourse called prophecy is of three types: a type called revelation, a type whose words are heard from behind a veil, and a type through the mediation of a messenger, so that the messenger reveals from an angel or an angel. He preached, by God s leave, what He willed to whomever He sent it to, and it is God s word, as this Messenger was only translating from God, as He, the Most High, said, and it is not for any human being that God would speak to him except by revelation or from behind a veil, or He would send a Messenger from Him to whom He reveals to other than them. A hadith that is not suited to hearing, and no one takes it, nor does a phantom depict it, yet he understands it, and he does not know how it came, from where it came, or what caused it. The right phase is for him, because if he spoke to him from the left side, which is the side of his heart, he might be confused by his own words, so the speech came to him from the side where it was not customary for him to speak to him from him, and he might speak to him through the mediation of a messenger from an angel, as he said, The trustworthy spirit has descended upon your heart, meaning in the Qur an. It is the word of God, and it may be mediated by human beings, and it is his saying, so reward him so that he hears the word of God. He added the speech to God. And what the companions heard, nor this Bedouin except from the tongue of the Messenger of God, may God bless him and grant him peace, and prophecy is not something extra than the divine news of these sections and the Qur an is the news of God, and it is all of prophecy because The collector of all that God wanted to tell His servants

It is true in the hadith that whoever memorizes the Qur an has included prophecy between his two sides

If you decide what we mentioned

[ The principle of revelation is true vision ]

Know that the principle of revelation is true vision, and it does not occur except during sleep

Aisha said in the authentic hadith that the first thing that the Messenger of God, may God s prayers and peace be upon him, began from revelation was a true vision.

He did not see a dream except that it came like the breaking of the dawn, and the reason for that was his sincerity

It is proven from him that he said: The most truthful of you in vision is the most truthful in speech

He would not tell anyone, may God s prayers and peace be upon him, with a hadith about forgery that forged him in himself. Rather, he would speak what he perceives with one of his sensory powers or with all of them what he used to do with the purpose. He does not say what was not, and does not utter in wakefulness about something that he depicts in his imagination that he did not see that image in its entirety. In the senses, this is the reason for the sincerity of his vision, but the revelation began with the vision without the sense, because the intelligible meanings are closer to the imagination than to the senses, because the sense is a lower party, and the meaning is a higher and gentler end, and the imagination is between them, and revelation is a meaning. His access to sense and imagination from his reality that


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  This is the book of the Meccan Revelations, by the Greatest Master Muhyiddin Ibn al-Arabi

The pagination is in agreement with the Cairo edition (Dar al-Kutub al-Arabiya al-Kubra) - al-Maymaniya - known as the Standard Edition. Subtitles have been added within square brackets.

 

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Page 375 - from Volume Two (Quotes from the Page)

[Chapter: 560] - On a wise advice from the Law to benefit the seeker and the arriving, and this is the last of the chapters of this book. (Videos related to this Chapter)

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