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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The Meccan Revelations - the 3rd Bulaq Edition

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On repentance.
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God is ashamed of him to blame him for a sin, just as the servant is ashamed of God in the event of his repentance to God that he commits a mistake while he is in this state, for he is not repentant in that case, and we spoke about the repentant, for modesty is necessary for him and modesty requires leaving the mistake immediately, and whoever leaves the mistake immediately is for the repentant. If he knows, then he abandons attributing it to his Lord, so he attributes it to himself as etiquette with God. And the original was inspired by her immorality and piety

[ The position of some scholars in God regarding abandoning a slip at once ]

Among those who are aware of God are those who leave a slip at once in their view, if they do not testify that it is a slip, and it is God s judgment in it, because he who judged that it was a slip, and since it is an act of God s actions, it is of the utmost beauty and beauty, but it is called a slip of slip if it slips, meaning it slips from the proportion of being from God s actions refer to God s judgment in them with slander, so God judged them by slipping away from this rank, so know, and among those who know God, he who has left a slip in his right should witness a slip in that act from being a slip and not from an act that is related to slander or praise. It is followed by slander, and if every divine act is attributed to the servant from this section, then all the cosmic actions are all wrong, their praiseworthy and blameworthy.

[ The attitude of some people towards abandoning a mistake at once ]

And among the people is the one whose abandonment of a mistake immediately in the case of his right is occupied by his return to his Lord and humiliation is his return from his Lord, then he is in the opposite, and he who is in the opposite of the situation is not in the opposite, then by necessity he does not have a slip in this case, and among the people is the abandonment of the slip in the moment in his right is his job By his witnessing the return of the truth to him in order to return to him, to differentiate between his return to him in order to return to him and the return of another, not to return to him, in order to distinguish between the two recourses, in order to establish on himself the balance of what he owes in that from God from actions of remembrance with a tongue or a heart or an act with a limb or the total or some of the total And whoever is in this position of work, do not make a mistake immediately, and among the people who leave the slip at once is in his right to witness the return of the right to it, not to distinguish or to return to it, but to know the true meaning of the divine return to what he attributes, is it to the Essence or to a divine name and what is the reason for that Returning is it subjective or non-subjective, or is it not related to the subject?

[ The second pillar of repentance and the position of the Sufis on it ]

As for the second pillar, which is regret for what has passed, and according to the jurists, it is the greatest pillar in the same way as the saying of Hajj is Arafa because it is the greatest pillar. And as for its connection to the missed, some of our companions saw that it was a waste of time, that what was missed will not be recovered, and among our companions are those who believe that it is the owner of time and that its benefit is to compel for him what has passed and argue his words, except for those who repent, believe and do a righteous deed, for those He will be liberated from our Companions. Except by bringing him in himself his sin, which is the barrier between him and what he has missed of obeying the command of his Lord, the Mighty and Sublime. Every sin, and among them are those who see regret for what they have missed from the time, and among the people are those who see regret for what they have missed of obedience at the time of the violation, and among the people are those who see regret for what they have missed from doing the major sins at the time of the violation because they see the exchange of every evil with what balances it with good Such as killing a soul by reviving a soul, slander with praise and charity by force, theft, or treachery. Among the people are those who see regret for what he has missed from attending with God in His decree by disobedience in the event of disobedience, and among the people are those who see regret for what he missed by adding that action to the doer in the event of the act.

[ Adding the verb to the real subject in the case of the verb ]

And it is a great light that shines on His veil. So whoever has his evil deeds adorned for him, he sees it as good and then compares it with the bad for what he added to it, and he sees it as good. There must be an existential presence that necessitated for him the good that he saw in the place of the action, because nothingness does not see it as possible, and what is then God is good. Except for his addition to the servant, for he said: So, whoever makes his evil deed by his being for his Lord is made more attractive than his deed, then he earns him evil, and he sees it as good with divine adornment and the adornment of God is not forbidden. Adorning the worldly life is negligence in evil, and if God embellishes and adds to the servant, then it is good in bad.

Everything in you is good *** The good does not care what they wear

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Page 140 - from Volume Two (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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