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 this person who is realized in the abode of breaths and his secrets after his death.
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With things in all powers or in a specific force, as we have decided, either in smell, which is the owner of the knowledge of breath, or in looking, so it is said that he has sight, or in beating, and it is from the door of touching in a special way. He is the owner of such, as we decided that the attribute is the same as the one described in this chapter, I mean the psychological attribute. In itself, it is said that it contains a body, a human, a horse and a plant, so understand it, and the owner of the knowledge of taste becomes a taste, and the owner of the knowledge of smell becomes a smell, and this means that he does in others what taste does in him if he is a possessor of taste, or what he does smell in him if he is an owner of smell, then he joined the judgment with its meaning and became in himself a meaning By it the perceiver perceives things as the seer perceives by looking in the mirror the things that he does not perceive in that state except by the mirror. And this and that happened Likewise, if after a few days, and those ships came to Bejaia, the city of this boy in which he was in, the matter is based on what the boy said, so he would be told to the boy, What do you see? He says with my eyes, then says No, I see it with my heart. Then he says No, I see it with my father if he is present and I look at him, I see this. What I have told you about, and if he is absent from me, I do not see any of that

It was mentioned in the authentic hadith on the authority of God Almighty about the servant who draws near to God through supererogatory deeds until by his love he says, If I love him, I am his hearing with which he hears and his sight with which he sees.

The hadith is in which he hears, sees, speaks, strikes, and seeks. This is the meaning of our saying. The investigator returns with a similar image of the meaning of what was achieved by him. He used to look at his father as a person looks with his eyes in a mirror, so he understands, and so is every one of the paths of this strong one, and he may gather all, one sees with all strength, hears with all strength and smells with all strength, and he is complete the group

[ The Investigator in Manzil al-Afaas: His Conditions and Attributes After His Death ]

As for their conditions after their death, according to the extent to which they were in this world of devotion to a specific matter or different matters, as much as they achieved in devoting it to it, and they are in the Hereafter according to their conditions in this world. He is characterized by the king, even if in his limbs, it is a possession. He has a deficiency of his possession in the hereafter as much as he fulfilled it in this world. The hereafter is he who has attained in this world the utmost humiliation in the honor of truth and truth, and I will not be humiliated in the Hereafter by he who has attained in this world the utmost honor in himself, even if he is slapped in this world. The matter is a property or otherwise, so we do not care in which station and in what condition the truth establishes his servant in its appearance, but what is considered in that is his condition in himself

[ Psychological life after death ]

Abd al-Karim ibn Hawazin al-Qushayri mentioned in some of his books and others on the authority of a man that he buried a righteous man. And I saw something similar to Abdullah, my Abyssinian friend, in his grave, and his washer saw him, and he was afraid to wash him in a long hadith, so he opened his eyes in the washroom and said to him, Wash. His life is such that he preserves it from within so that the situation does not change if he is a soulmate. If he dies and someone after him enters his temple and does in it what is not worthy of his companion who used to live him, a verse appears in it and this we have narrated in a story on the authority of Abu Yazid Al-Bastami, he had a house in which he was called. The House of the Righteous When Abu Yazid died, the house remained well-preserved and respected, only doing in it what befits mosques. So it was agreed that a man came and stayed in it. Such a person after his death does what he used to do in his life either Some of them said, and he was loving in prayer, O Lord, if you permitted someone to pray in his grave, then make me do that, and he saw him praying in his grave. And what happened to him with the prophets


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[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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