The Meccan Revelations: al-Futuhat al-Makkiyya

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Introductions Section V: on Controversies (Munazalat) Section III: on States (Ahwal) Section VI: on Stations (Maqamat of the Pole)
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The distance from you is the nearness of the umbilicus ***

When I saw an imam *** he said to the people: Get together

Your rows in prayer *** has the highest and the lowest

I knew that my existence *** has permanence and transcendence

And know that the distance varies according to the different conditions, so it indicates what is meant by the presumptions of the conditions, and that the conditions and all of what we have mentioned are related to what is proximity if it is not an attribute of the servant, then his absence is the same dimension.

[ The rule of distance according to Ibn al-Arabi ]

As for the rule of distance in us, it may be contrary to what they decided on a dimension with our affirmation of what they decided as a dimension that is undoubtedly a dimension except that we added in it matters that the group neglected, not that they were ignorant of what we mentioned except that they did not mention it in the knowledge of distance and entered it in the door of proximity and that is that proximity is a meeting and distance is separation and what The meeting takes place in other than what separates, so distance is not proximity. If two things meet in something, that is the ultimate proximity, because the eye of each of them is the same as the other in what the meeting took place. He is distinguished from him, for that distance is because he is not the same in terms of what he is, which causes him to separate, and this appears in the limits of things. Between one of them with the other, and they separated in all respects, so that is the ultimate distance, so there is no further from the world than God, because there is nothing then in His essence that unites them, and this is present in the Almighty s saying, for God is free from the two worlds, and God is nothing with Him. Then we descend into The degree of distance is below this, so we say the A slave is not a master for the one who is his slave, there is nothing further from the slave than his master, for slavery is not in a state of nearness, but rather the slave comes close to his master with his knowledge that he is his slave, and his knowledge that he is a slave to him is what is the essence of his slavery, so his slavery requires distance from the master and his knowledge of it is spent near the master. God told Abu Yazid al-Bistami when he was surrounded by proximity and did not know what to draw near to him, so he said to him the truth in his secret, O Abu Yazid, draw close to me with what is not for me humiliation and poverty. It requires distance, so it is as it is and it requires distance. And Abu Yazid said to his Lord at another time, How can I draw near to you? He said to him, The truth is leave yourself and come. From it is in the soul abandoning closeness by adopting the morals of God, which is what brings togetherness, so manifestation in other than substance manifests distance and in substances manifests closeness.

[ The appearance of the divine names from the servant ]

And know that the divine names, if the servant appears by them from the divine command, then he is in the proximity of the representative of God, not in the proximity of the truth, and if he appears in some of them without a divine command, then he is in the same distance from which he sought refuge in.

His saying, may God s prayers and peace be upon him, and I seek refuge in you from you

Because the reality of the created being is not able, in the case of his witness to his creature, to be a creator, and pride and tyranny are an attribute of the truth. This one sought refuge, and from the like of that other he sought refuge, and the one with which the one who is cursed is God, so he sought refuge with him from him

He said, I seek refuge in you from you

This is the goal of glorifying the innovator if he exalts the honor of God. As for the difference in the person s distance from his happiness and from the divine names that require approval in closeness with acts of obedience, and if in disobedience he is close to the divine names that require the universes in terms of assignment, then they are limited to forgiveness and blame, then he is close to blame From him, the transgression seeks mercy and is subject to punishment, and He, Glory be to Him, is up to His will in that, so there is nothing left in the dimension of the transgression except for the distance from his happiness, either by decreasing one s luck from others or being blamed for the crime. In this chapter is the meaning of this saying, and God speaks the truth and He guides the way.

Chapter Two hundred and sixty-two on knowledge of Sharia

Sharia is the obligation of servitude attributing the act to you

The Shariah is a limit that has crookedness *** upon it are the people of the stations of the Most High


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Page 561 - 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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