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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He said, Fear does not occur except for one who accepts the effect of what he fears, for he has knowledge of that by taste, and in himself he seeks the effect. Because he has the claim of Godliness because he was created in the image, he must also be feared for what he asks for from affecting others, just as we fear those who influence him, and the knower may be established in a state when he is not afraid, and there is no way to be established in a state without fear because that does not have a yes that may be in himself Witnessing his condition, he says that if you see him what someone fears, and that is not true, but this is from someone who is ignorant of himself and what you give him. He is not afraid, and it may be within his power that he is not afraid, but not always, unless he is unaware of that

[ The disgraceful asks for time ]

And from that abhorrent he asks for time

God appointed powers and predestined them *** He is abhorrent and in the name of eternity He veils Him

The mind conceals it and the soul reveals it *** and the soul conceals it and the sense monitors it

And the light burns it and the secret envelops it *** and the longing destroys it and the greed and takes it away

And loneliness spurs love in the liver of *** free, and the gods and the wind ignites it

He said, The order of creation authorizes the timing, and only the abhorrent name takes care of that, because it is the one who says, and we do not send it down except with a known measure. So when you hear it, if where you heard it, do not look at what is under it, for what is under it is what is found, so do not be afraid of it or its significance, and let your witness be the reality in particular, for I have not seen a greater impact than the effect of the non-existent in the souls of the world and the reason for that possibility, so man fears something and that matter is non-existent. Fear affected him, and what follows this is the effect of the non-existent, so how is the effect of the existing?

[ beloved is near ]

And from that lover is close. He said the lover is close to love, because he who is attached to him is not from the lover. Love does not travel long, disgraceful distances, nor honorable mentions whose judgments do not rise close to love from the lover. He is close to the beloved because of his attachment to him, for he is not attached to anything other than his beloved, for he is alone with him, and the lover is a follower of love because he does it. It was from outside or from impossible, that is, the facts do not give contact. So whoever knows love knows how to love. Our sheikh used to ask for lust for love, not for love, because the lust for love is near the lover to the lover.

[ It is not good to love others ]

And from that, it is not good to love others. He said, The lover does not love anything other than himself, so I do not love others, and it is never right to love others, because the love of others is what is good in it. Its reality is that it has the existence of what is the same as this other and the beloved is never but non-existent, either in an existent or not in an existing, for the existent is impossible to love for its own sake. It is dependent on the lover because of his love for him and his attachment to that beloved, so he is still connected to him, an imagination reached until he falls into the senses.

[ He who has reached the goal of expansion is fed up ]

And from that, the one who reached the goal of spaciousness is narrowed. He said, There is no greater space than empty space, because spaciousness is only described in the emptiness. If the void is filled, it is undoubtedly narrow. The possibilities are endless. He takes off an image, and attaches it to immutability and non-existence, and there is a form of nothingness in this crowd, so formation and change in it will never cease to be impossible in this world and the hereafter, but in all existence. It is with the construction of the void it has become narrow, and by emptying and occupying it what is tired, so the void is always full, it does not make sense in it a void that is not filled and from that there is no purpose in the end He said if the end was a goal, it would not be an end and the world is his goal in seeking the truth and the truth his goal is creation because his goal is ordered and not Except that he is a god, he is


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  This is the book of the Meccan Revelations, by the Greatest Master Muhyiddin Ibn al-Arabi

The pagination is in agreement with the Cairo edition (Dar al-Kutub al-Arabiya al-Kubra) - al-Maymaniya - known as the Standard Edition. Subtitles have been added within square brackets.

 

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Page 426 - 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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