The Meccan Revelations: al-Futuhat al-Makkiyya

Brwose Headings Section I: on Knowledge Section II: on Interactions Section IV: on Abodes
Introductions Section V: on Controversies Section III: on States Section VI: on Stations (Maqamat of the Pole)
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displaying page 72 - from volume 3 - Chapter Nineteen Three Hundred in Knowing the Self-Release in one aspect of Sharia in another aspect ...

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page 72 - from Volume 3 - Chapter Nineteen Three Hundred in Knowing the Self-Release in one aspect of Sharia in another aspect ...

It is a satanic promise, and God does not resist or overcome. For forgiveness is achieved, and grace is achieved, and Satan is plagued by clear loss. And for this fact, God has commanded us to take him as an agent in our affairs, so that the truth will be the one who himself will take charge of repelling the harms of these matters from the believers. Until he commands him to engage in polytheism, in which there is eternal misery, and that can only be done by lifting the veil of restraint that prevents the servant and polytheism, and God Almighty says the truth and He guides the way.

Chapter Nineteen Three Hundred in Knowing the Release of the Soul Refers to the Constraint of one aspect of Sharia in another aspect of it.

And that leaving the cause that brings sustenance through reliance is a reason that brings sustenance, and that the one who is characterized by it does not depart from the bondage of reasons, and whoever sits with God from being a sustenance is an effect.

For God is between heaven and earth a revelation *** from His command there is alteration and transformation

He degenerates from images in which he folds images *** with which he erases images of their representation

And the image of the truth in it if it is on *** What is the truth in it, and if not, then it is misleading

The illusion accompanies the manifestation of the truth in pictures *** and it is the correct one that contains no explanation

This is the position of Ibn Abbas and our situation *** and a Quran and a revelation came in it

Don't be deceived when you don't know her *** for it is for you glorification and lullaby

And say with it and its commitment that it is a stronger *** supported by Sharia and reasonable

It is judged by purified newspapers like me *** including the Psalms, the Torah and the Injeel

So bear witness that you have been guided by knowledge, the glory of its attainment *** over intellects, so the face of truth is accepted

Your mind is bewildered in it if it adapts it *** it is under the oppression of the senses is shackled

So the sense is the best that is given to him in terms of gifts *** and the owner of thought is victorious and forsaken

[ That whose reality is restricted cannot be absolute ]

Know, may God grant you success, dear guardian, may God have mercy on you and open the eye of your understanding that whoever is true to be restricted is not correct in any way as long as it is the same, for restriction is a psychological quality for him, and whoever has the truth of being absolute does not accept restriction in one sentence, it is his psychological characteristic that It is absolute, but it is not in the power of the restricted that he accept the absolute because his attribute is inability and that he is accompanied by divine preservation for the survival of his soul. He said in the obligatory: Your Lord has prescribed mercy for Himself, i.e. obligated, so He is obligated upon Himself, what He obligated others to do so, so he is bound by others, He restricted Himself to His servants as mercy to them and hidden kindness. A sympathy for them, Glory be to Him, the Most High, but all of this, I mean, His entry into the restriction of His servants from His being a god, not from His being a Self, for the Essence is needless to the worlds, and the King is not indispensable to the King. And the created being, just as the Creator seeks from his being a creature, so does the Creator seek the creature from his being the Creator. From fulfilling the covenant, and since the creature is like this, that is why it loves the causes, and he was only able to incline to them, of course, it exists for a reason, which is God Almighty, and for this also the truth put the causes in the world because he knows that the name of the Creator is not valid in existence and appreciation except with the creature existence or appreciation or so. A divine name that seeks the universe, such as the Forgiving, the Owner, the Thankful, the Merciful, and other names. From here, He put the causes, and the world appeared linked to each other, so no spike sprouted except from a planter, earth, and rain, and He commanded rain if there was no rain, to establish it in the hearts of His servants for the existence of the causes. That is why He never required His servants to depart from the cause. ?

- the Meccan Revelations - page 72 - from Volume 3

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

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