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 495 - from volume 3 - [ Answer is a branch of the question ]

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page 495 - from Volume 3 - [ Answer is a branch of the question ]

[ Answer is a branch of the question ]

And know that the answer is a branch of the question, so this slave is influential in his question and supplication in his master, in whom is the answer to his servant

God has proven to Himself, the Mighty and Sublime, through the tongue of His Messenger, may God s prayers and peace be upon him, that the servant is pleased with God, so he is pleased, and God is angry, so he is angry, and God is angry, so he is angry, and God laughs, so he laughs.

And what is similar to that from what is mentioned in the Qur an and Sunnah, and the Truth, the Most High, affects the servant: the question to answer, and the action that angers the truth to be angry, and that is to know that the matter is cyclical and spherical and that the end of the circle returns to its starting point, so the other turns to the first to be the first and the last. It is influential for others, so understand, and God has no judgment in the world except for what we have mentioned. Do you not see Him saying, We will empty out for you, O heavyweights, and He will have no occupation except with Us, so that He will be emptied for us? The Lord is not an additive, and that is why it was never mentioned in the Qur an without an addition, and if its additions differ, then it is sometimes added to the pronouns, sometimes it is added to the objects, and sometimes it is added to the adverbs, and if you did not make sense of your knowledge of your Lord in this way, otherwise you would not have known your Lord at all, but rather you knew by rational division that the rule of the imperative exists for its own sake. It is like this and is it then a necessity for its existence or not, so you do not know it except through you and what we do not know except through you then knowledge of it must be contingent upon your knowledge of you, for your existence is contingent on its existence and knowledge of its lordship over you is contingent on knowledge of you, it has its origin in existence and you have the rule of wrapping Ra is in existence and you are the origin in knowledge of it and it has the rule of the branch in knowledge Generating the image of the third rak ah of the Witr prayer from which a man of God s men named Abd al-Hamid rose

[ Praise be to God is of two kinds: absolute and restricted ]

Know that praise to God is of two types, absolute and restricted

His saying, may God s prayers and peace be upon him, I cannot commend you as you praised yourself.

They said, If we praise you with goodness, you are the one who we praise and above the one we praise.

It is not possible for a creature to comprehend what is required of God Almighty of praise for him, because it is not possible to enter into existence all the possibilities, and for each possible one has a special face to God, from him God creates and from him he knows that possible and from him praise is praised that no one knows except the owner of that face and no one else can know him It is not indicated by a word or a sign, for this is absolute praise of God in every tongue of what was and is and for this the reward of the saying of the one who says Glory be to God the number of his creation is not imaginable its occurrence in existence, but his reward is still found now after state forever to the infinite. The servant says that in three levels, so that he obtains the tangible reward, the imaginary reward, and the moral reward, so he is blessed with sense, imagination and reason, as he remembers sense, imagination and reason, as he worships sense, imagination and reason. Fire is what they do and do not act except in the divine pleasures, because the home gives them that, unlike the home of this world and the assignment. While God is angry in the abode of the world, if they inhabit the abode of fire and live in it, they cannot move except in the pleasure of God, and for this reason the money for its people comes to the rule of mercy that encompasses everything, even if it is the abode of misery, as he says in the messenger whose message ended and he emptied it and turned to God that he is a messenger God, and if in that case He is not a Messenger, so we say in the abode of misery that it is the abode of misery, even if its people in it have lost their misery. God has the capacity of action and the attribute of purity together, and these are the perfect ones because they shared the wise in what they knew and added to them what the wise did not know and did not know due to the lack of their concern due to the suspicion that arose for them and judged them that the Almighty only came from the one referred to only and that the Almighty is not permissible for him what he described himself in His book, as it is not established for them in their view a revealed book or a person sent in the manner that is the matter in himself and among the people of disclosure and faith, he left. From the time of his being a Prophet, may God s prayers and peace be upon him, and Adam between water and mud, until the Day of Resurrection, the image of the fourth rak ah of the witr emerged from it.

- the Meccan Revelations - page 495 - 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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