The Meccan Revelations: al-Futuhat al-Makkiyya

Brwose Headings Section I: on Knowledge Section II: on Interactions Section IV: on Abodes
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displaying page 497 - from volume 3 - Meccan Revelations

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page 497 - from Volume 3 - Meccan Revelations

If the evidence was tangible, even if the necessary knowledge of the truth of this claim was given in the judge s soul, that necessary knowledge would be the same evidence for the truthfulness of this claimant s claim. This claim, if he believed him from his sincerity and the knowledge of that was obtained in the soul of the one who had it, it was for the person who had this evidence confirming the claimant, and the confirmation returned universal, i.e. in creation as it is in the truth. He brought him in his claim, so he gave him this state of safety in himself from denying him from these two sides, even if the universe denied him, he is certain in himself the veracity of this claimant, and what is meant is nothing but that, I mean obtaining knowledge of his truthfulness. Inside the matter, as he was a prophet and Adam was between water and mud, an abstract spirit was still flowing in every believer until he, may God s prayers and peace be upon him, kneeled down with the image of his body, so it became embodied, and not that spirit who did it was a bodily image because it is from tangible movements, so its action was stronger for us to combine the two images as it was the effect of the prayer May God be upon him and grant him peace with the appearance of his body stronger in his resurrection than him, as he was a prophet and Adam was between water and mud, so he abrogated in the form of his mission all all the laws, and there is no law left to rule except what is left of it as it is a law for him, not in terms of what is a law only the emergence of the image of the seventh rak ah From the sinew a man from God s men called Abd al-Rahim rose. Know that mercy is in the eyes of the one who is able to manifest its judgment. It returns a painful punishment to the one who carried it out, because from itself it seeks to transgress against the deceased and to show its effect in action in him. It affected the merciful, and he relieved him of pain by having its effect on the deceased, for the merciful is forgiven by it in terms of his ability to implement it, and the one who was executed in it also by the merciful, and by the ability of the merciful to implement it, so it affected him from two aspects and the effect is to remove what the merciful led to the attachment of mercy to that late, so every mercy is bliss but If the merciful is able to carry it out, then mercy appears in the form of torment in the case of the merciful for whom you denied power, and it has a manifestation in the form of bliss in the case of the merciful and the deceased. His mercy was not characterized by pain, this one that has no power, then the one in the matter of wonder and amazement that the mercy that exists with what is described

With the influence of power, he may have an impediment to implementing it on his own, so the pain of hatred does it, and that is the ruling of that impediment from being characterized by the ability to implement it.

Where he said, I did not hesitate about something, I do it, I hesitate to catch the breath of the believer. He hates death, and I hate to harm him, and he must meet me.

And it is he who made him hate death and indicated that meeting Him, the Most High, can only happen with death, which is a departure from the absolute sense to the common sense as you see it in sleep, because sleep is a type of death, for it is death and a transition from the world of sense to the world of imagination and common sense, so the sleeper sees his Lord in his sleep as he sees him The dead after his death, except that seeing the dead and meeting his Lord is irreversible after seeing him and the sleeper wakes up dispatched to the named term. That is why Amr bin Othman al-Makki said, describing those who know that they are as they are today, so will they be tomorrow, God Almighty. His pain is in himself because it is not enforced in him without his pain. If it were not for his mercy on him, he would not suffer. Do you not see how the hospital does not find pain, but rather finds pleasure, so reflect on what I mentioned to you in the divine knowledge, and I saw it in the correct disclosure and the frank scene, and the Messenger of God, may God bless him and grant him peace, has commanded with me Almighty kill the Dajjal for his claim to divinity and he weeps and apologizes for what he is punished for and that he has nothing in his hand in that, so his weeping is like pain in the soul of the merciful who has no power to implement his mercy to the one who prevents him, so there is no confusion in divine knowledge greater than this confusion and if not its greatness, what the description of the truth He hesitated and hesitated, so he understood the emergence of the image of the eighth rak ah of Witr prayer, from which a man of God Almighty s men rose, called

- the Meccan Revelations - page 497 - 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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