[ Al-Warith Al-Muhammadi ]

And none of the people of this method is said to be a Muhammadan except for two people, either a person who was singled out for the inheritance of knowledge from a ruling that was not in the law before him, so he is called Muhammadi, or a person who collected the maqamat and then departed from it to no station like Abu Yazid and his likes. To one of the prophets, and for this reason

It was mentioned in the news that the scholars are the inheritors of the prophets

He did not say the heirs of a particular prophet, and the one addressed by this is the scholars of this nation and

It was also mentioned with this expression that he, may God bless him and grant him peace, said the scholars of this nation are the prophets of all nations, and in a narration like the prophets of the Children of Israel

[ The first and second Issawis ]

So the first Isawis are the disciples, the followers of Jesus, so whoever among them has up to now understood the law of Muhammad, may God bless him and grant him peace, believed in it and followed it, and it was agreed that he had obtained from this law what was before this law of Jesus, peace be upon him, he inherits from Jesus, peace be upon him, what he inherited without a veil, then he inherits from Jesus, peace be upon him, in the law of Muhammad, may God bless him and grant him peace, the inheritance of a follower of a follower and not of a follower, and between them in taste there are two distinctions. That is why the Messenger of God, may God s prayers and peace be upon him, said about such a person that he has the reward twice. Also, he has two inheritances, two openings, and two different tastes, and he is attributed only to that Prophet Peace be upon him. These are the second Isawis, and their origins are the unification of abstraction through the example, because the existence of Jesus, peace be upon him, was not based on a human remembrance, but was about the representation of a soul in the form of a human being. For this reason, the nation of Jesus ibn Maryam prevailed over the nation of Jesus, rather than all other nations. To it, the origin of their Prophet, peace be upon him, was about representation. That fact was explained in his nation until now. When the law of Muhammad, may God s prayers and peace be upon him, came and forbade images while he, may God s prayers and peace be upon him, contained the reality of Jesus, and his law included in his law, so he legislated for us, may God s prayers and peace be upon him, to worship God. As if we see him So he entered it for us in the imagination, and this is the meaning of imagery, except that he forbade it in the senses to appear in this nation in a sensory form

[ Worship of God over vision ]

Then this special law which is

Worship God as if you see what Muhammad, may God bless him and grant him peace, said

We have no intermediary. Rather, he said it to Gabriel, peace be upon him, and he is the one who represented to Mary a normal human being when Jesus, peace be upon him, was found, and it was as was said in the parable: Don t you, I mean, so listen, neighbor.

It came at the end of this hadith, Jibril wanted you to know if you did not ask

And the

In a narration he came to teach people their religion, and in a narration he came to teach you your religion

The narrations did not come out of us being meant by education, then to know that what we have is not the law of Jesus, peace be upon him

His saying, if you do not see him, then he sees you

This is one of their origins, and our Sheikh Abu Al-Abbas Al-Arabi, may God have mercy on him, was at the end of it, and it was our beginning, I mean the end of our Sheikh in this path was Isawiya. We were transferred to Muhammad, may God s prayers and peace be upon him, this is how our command was in this way, God made it firm on us and did not deviate us from the right path, so God gave us for this upbringing on which God established us in this way the face of truth in everything, there is nothing in the world we have in our view It exists but we have true eye witnesses in it that we glorify Him, so we do not slander anything from the existential world

[ Companions of Jesus and Yunus in the time of Ibn Arabi ]

And in our time today, a group of companions of Jesus, peace be upon him, and Yunus, peace be upon him, love and they are separated from people. As for the people who are from the people of Yunus, I saw a footprint of one of them on the coast. His owner had gone a little ahead of me, so his foot touched the ground, and I found the length of his foot three and a half and a quarter of an inch. My companions, Abu Abdullah bin Kharaz Al-Tanji said that he met him in a story and he brought me some words from him that were consistent in Andalusia in the year five hundred and eighty-five, which is the year we were in.

[ Zarib bin Barthmala, guardian of the righteous slave, Isa bin Maryam ]

As for the one of the companions of Jesus, it is what we narrated from the hadith of Arabshah bin Muhammad bin Abi Al-Ma ali Al-Alawi Al-Naqi Al-Khushani in writing, he said: Muhammad bin Al-Hassan bin Sahl Al-Abbasi Al-Tusi told us, I am Abu Al-Mahasin Ali bin Abi Al-Fadl Al-Farmidi, I am Ahmed bin Al-Hussain bin Ali, he said, Abu Abdullah told us Al-Hafiz told us Abu Omar and Othman bin Ahmed bin Al-Sammak in Baghdad, dictated by Yahya bin Abi Talib, according to Abdul Rahman bin Ibrahim Al-Rasibi, according to Malik bin Anas, from Nafi , on the authority of Ibn Omar, who said Omar bin Al-Khattab wrote to Saad bin Abi Waqqas while he was in Al-Qadisiyah that Nadla bin Mu awiyah Al-Ansari was directed to Helwan Iraq, so let him raid its suburbs, he said, Sa d set out against a group of three hundred horsemen.