The Meccan Revelations: al-Futuhat al-Makkiyya

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The Meccan Revelations - the 3rd Bulaq Edition

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On knowing the Names of the Lord of Pride and the words permissible to call Him with and what is not permissible.
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In the mirror himself, he judges himself in the two images, his image and the image of what he intercedes, so the right to tell about his being with us only intercedes for our individuality, so he made himself fourth, sixth, and less than that, which is to be second and more, which is more than six of the pair, flags from Him Almighty that he is in the image of the world or the world on His image and what was mentioned in this being is nothing but that he is hearing from the fact that those who are with them communicate, not because they are not mutually exclusive. So if you hear the truth saying something, then what the objects want, but rather what they are in from the conditions they are in is either a word or something other than a saying from the rest of the actions, as there is no benefit in the intention of the objects. For their eyes, but the benefit is to count what may be of these objects of conditions, so they ask about them and with them they are asked, and it is said to him: What I wanted with this word, and therefore it was mentioned in the correct report that the servant speaks the word of God s pleasure that he does not think that it reaches what it has reached, so it is written with it in Iliyin and that a man speaks the word out of anger. God does not think that you will reach what you have reached, so he will write them in a prisoner, so know to his servants that the speaker has ranks that the listener knows about. for his knowledge Whoever hears it and teaches him the levels of saying, for there is some saying that is abandoned and some of it that is good, and if he is the hearer, then he looks at the speech of the truth that is it. As for the general discourse, which is every speech that he perceives, which he hears from every speaker in the world, so he makes himself the addressee with that speech and reveals to him a hearing from himself that he hears with. He acts according to it, and this is one of the attributes of perfection among men, and below this rank is he who does not hear the words of truth except from a divine news on the tongue of the Messenger, or from a book and a newspaper, or from a vision in which he sees the truth addressing him. Doing the truth with him in what the servant speaks about himself or others, for a person may speak to himself as he said, or what they themselves spoke of, and it is a warning that if the speaker is not, then whoever hears him does not necessitate that he does not speak. He is a speaker, he says, and with a hearing he hears what he says, so we knew that the truth and no scholar speaks to himself, and everyone who speaks to others has spoken to himself, and there is no deafness in the speech of the thing itself, for he does not speak to himself except by what he understands from it, unlike the speech of others, so it is not said about someone who speaks to himself. He does not understand his words, how can he not understand them while he is intended for him without another saying, so he did not define him until he knew him, and why? E specifying the speech of someone else, as well as he may be deaf about him if he does not understand it, because there is no difference between the deaf person who does not hear the speech of the addressee and the one who hears and does not understand or does not answer if the answer is required and that is why God said about them that they are deaf so they do not understand. He returns and does not return, so whoever realizes this Presence and knows that his words are from his actions and that God is with his tongue in his saying, say his words even in himself with him and God speaks the truth and He guides the way

" Hassan Al-Basr "

The seer who sees you *** is knowledge and awareness when you see it

Be in it, do not be *** and do not see anything else in it

It is his saying answering *** with us he sees us with him we see him

[ From the presence of sight, seeing and seeing ]

Its owner is called Abd al-Basir, and from this presence there is vision and witnessing, so there must be seen, witnessed and seen.

He, may God s prayers and peace be upon him, said, You see your Lord as you see the moon on the night of the full moon, and as you see the sun at noon, there are no clouds below it.

By this, he wants to raise the doubt that he is the visible, the Most High, and no one else, so Abd al-Basir must be shy before God in all of his movements. A person, even if you do not enter him into the scale of contentment, and the scale judges it to be a movement away from the place of happiness, and that it is bad manners with God. And the earth has not created it in vain


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Page 233 - from Volume Four (Quotes from the Page)

[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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