The Meccan Revelations: al-Futuhat al-Makkiyya

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Introductions Section V: on Controversies (Munazalat) Section III: on States (Ahwal) Section VI: on Stations (Maqamat of the Pole)
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So that they follow them and know the followers, the exact divine ruling in it, then it is their duty to explain to the people what was revealed to them. Satan, when he throws into the heart of the guardian what God wills to throw at him, so he turns his eye by turning it to the face that pleases God, and thus obtains a great status with God. Nearness and happiness, and the prophets are infallible, that Satan casts them on, this is the difference between infallibility and preservation

[ The knowledge that the manifestation gave to the heart of the guardian ]

Rather, they also made the preservation of the guardian an etiquette with the Prophet, for Satan has no way over the hearts of some saints for the sake of the knowledge that the Divine Transfiguration has given to their hearts. Except for doing acts of obedience and diversifying them in them and taking him out from obedience to higher obedience, so the guardian does not see in it a trace of my soul s desire, so he hastens to do it and convinces the devil who is straying from him to take this from him out of ignorance. From the faces and therefore

The Messenger of God, may God s prayers and peace be upon him, said regarding his devil, I mean his trusted consort, that God helped him against him, so he embraced Islam

Any criticism of him does not order him except what is good

[ Knowing God from an intellectual viewpoint ]

Unlike the one who had knowledge of God through intellectual consideration and inference, the Shaytaan casts doubt upon him in his evidence in order to confuse him and return him to the place of consideration so that he would die in ignorance of his Lord, or doubt, or bewilderment, or pause. And the jinn have no way over the heart of the owner of the knowledge of the Divine Transfiguration in his Lord, and this does not belong to any of the guardians except for the one whose heart prostrates, for Satan does not separate himself from man except when he prostrates inwardly and outwardly.

[ The Divine Evidence and the Following Witness ]

And this is a great and precise issue in the ways of the people of God. It only happens to individuals whose existence is cherished, and they are the ones who are aware of their Lord and the evidence is His manifestation, and this evidence is recited by a witness from the servant who is modified, which is the prostration of the heart. Insight and on this position from the paths of the people there are reasons in which the people are hot, such as the saying of Abu Yazid: I called the creatures to God such and such a year, then I returned to him and found them having preceded me, and it was said to him in this place, Do I disobey the knower? He said, The command of God is a predestination. And no, no, and this is from the perfection of his condition, his work and his manners, may God be pleased with him and his likes

( Accessed in the chapter on prostration )

Whoever says he should say takbeer if lowered and if raised, and whoever says does not say takbeer unless the prostration is in prayer, then he should say takbeer for it in lowering and raising.

( Referred to as this chapter )

The takbeer of truth for prostration is praiseworthy in any case, for it is a disgrace, and the servant should give the tongue his share of this prostration, and it is nothing but uttering the takbeer as all of its members prostrated each organ in its true form.

( Arrived in the chapter on purity to prostrate )

Whoever says that he does not prostrate except in a state of purity, and someone who says he prostrates even if he is not pure, and with that I say, and on purity is first and better.

The Prophet, may God s prayers and peace be upon him, performed tayammum to return the greetings and said: I hated to mention God except in a state of purity, or he said in a state of purity.

( considered in this chapter )

Purity of the heart is a condition for the correctness of prostration to God Almighty from being in prostration, and the purity of the limbs at the time of prostration is reasonable in terms of meaning, because at the time of prostration they do not act on a matter other than the heart. That is why if the servant s heart prostrates it is never raised, and the limbs in a state of prostration other than prayer act in worship It was not required to do it the use of water or soil, and if it was in a state of purity, then it is better and better. Abdullah bin Omar, may God be pleased with him, prostrated to the recitation without purity

( He arrived in the chapter on prostration to the qiblah )

The scholars, may God be pleased with them, differed regarding prostration for recitation towards the qiblah.


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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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