The Meccan Revelations: al-Futuhat al-Makkiyya

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On knowing the station of diffidence and its secrets.
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What belongs to God belongs to God and what the universe says that the servant has from the existential matters he also leaves it to God on the fact that he does not leave what is for God unanimously from every soul to God, he has been shy from God with the right of modesty

[ The epithets are all by virtue of originality, and they belong to the slave by virtue of his creation on the image ]

And whoever abandons what belongs to God for God in particular, then he has been shy from God, but there is no right of modesty, because the epithets that the truth describes himself are called telling the analogy and the verses of analogy, according to what the graphic scholars claim, and that God descends as mercy to the servants and divine kindness. In the servant he is borrowed like the rest of his names that are created by him, for he is the best of planners, and God mocks the mockers of His servants with mockery and cunning. And when the gnostics knew this and saw the Almighty s saying, and to Him all the matter shall be returned. And if its ruling does not appear except in the hadiths, then modesty enters into honesty and for this reason

He said modesty is from faith

[ Staying on the original will only bring good ]

Or

His, may God s prayers and peace be upon him, saying in modesty that it only brings good

It is a true and truthful word, for staying true to the original does not bring anything but good, for it is not accompanied by a claim, as it accepts every divine attribute that the right wants to describe it with, and there is no objection in the place to reject it and there is no return that prevents it, so the right remains to do what it wants without opposition or dispute. He is characterized by the epithets of the truth and delivers them to him and does not make him ashamed in them, but rather believes in him and raises his rank with them, and does not deny him in his claim, because he is his manifestation, so this is from the fact that the truth is alive

[ The truth respects his servant and is ashamed to deny his gray hair. ]

It was reported in the report that an old man on the Day of Resurrection will say to him, O my servant, I have done such and such for things he should not have done. He says, O Lord, what have you done while he has done so? He says, The truth is, take him to heaven. Then the angels who have counted his deeds will say, O Lord, do you not know that he did such and such? Likewise, he says: Yes, but when he denied it, I was ashamed of him to deny his gray hair

If the truth is ashamed of the servant to belie his gray and honor him, then the servant is more worthy of this attribute

[ Degrees of modesty among those who know and among those who blame ]

Modesty has degrees for those who know and among those who are blameworthy, so its degrees among the knowers are fifty-one, and among those who blame are twenty degrees, and God speaks the truth and He guides the way. End part one hundred

( In the Name of Allah, Most Gracious, Most Merciful )

( chapter )

[ The effect of modesty on a person s face ]

Since modesty is an attribute ascribed to faith, then it is from the same faith, and its effect is from the appearance of the human image on the face, since the face is the same thing, its eyes and its reality.

[ Modesty is like faith, it is divided into seventy-few branches .]

Life is divided as

Faith is divided into seventy-few branches, the highest of which is there is no god but God, and the lowest is the removal of harm from the road.

The appropriateness between the higher and the lower is that polytheism is harmful in the path of monotheism, it was swept away by rational evidence and legitimate revelations, and what made it in the path of monotheism made misleading ambiguities and satanic desires.

[ The highest form of modesty that perceives the monotheist in his monotheism ]

And the image of modesty that realizes the monotheist in his monotheism and removes harm from the way of creation is his denial of God before he reaches his affirmation to the one who deserves him, which is his saying there is no god and the denial is the absence of modesty from the believing slave where he began with non-existence and he is the same because the modernizer called him preceded the state of non-existence on him and then benefited the existence that is Like an offer when the negation occurred, and the narrator was unable to say anything but this, because it is not valid for nothingness after existence, nor negation after affirmation. His occurrence on the existence of the truth is not able to see non-existence with this existence, so he never utters the word of monotheism and never sees himself at all. He knew for sure that his existence is a doubt and that these attributes should not belong to a person who is a god, so he denied that divinity that was established for him from himself and said there is no god. So he obliged and said at that Except for God, when he affirmed, he looked at this one whom he affirmed, and saw him with an eye in the form of what he denied, linked to the connection of the shadow with the person with the light of knowledge that opened his eyes to this realization. mentioned


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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 224 - 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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