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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The Meccan Revelations - the 3rd Bulaq Edition

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On knowing the station of freedom and know its secrets.
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Possibilities that have no existence except with God, so none of them should be left because everything of them is linked to a divine reality that preserves it. Himself and there is no comparison in these objects except with what they ascribe to, because there is no preference for them from themselves, and there is no comparison there, so there is no differentiation here. As well as the world of the unseen and the testimony

[ From his reality is non-existence, for his existence is loaned ]

Then what is frivolous or contemptible, for all are the rituals of God, and whoever honors the rituals of God, then it is from the piety of hearts for you in which there are benefits for a term called, the time of your consideration of the name in your souls. To you that you are what you are, and it is the named term. Its place, and it is its place, to the ancient house, and it is the ancient, which does not accept the occurrence. So you saw that the attribute requires its description, so you ceased to be the symbols of God, and the truth became evidence for itself, as it was impossible for something to indicate something. The indication of a verified knowledge, so there is no evidence of the thing itself, and that is why if you specify the apparent matter, it will be rejected as obscure, and for this reason the limits of apparent matters are not sought, such as the one who seeks the limit of the day while he is in it, and he is the clearest of things, he cannot be ignorant of it.

[ Stop at what the legislator told you about, stop, for that is divine etiquette .]

And if the matter is as we mentioned, then he is not ashamed, there is no shyness or judgment for him. Rather, he sets parables, establishes forms, and teaches to whom he addresses and those who understand about him from those who do not understand and for each understanding. This verse is that you do not leave anything without attributing it to God, and it does not prevent you from the despicableness of that thing, nor what is attached to it from the slander, customary and legal, in your contract, then stop at the absolute, so do not apply what is in the contract to everything, nor in any case stop at what he told you The legislator, stop with him, for that is the divine literature that the law brought, and literature is a combination of goodness. Increase me in knowledge, for if you say that, you will continue to increase in the fruits of obligation.

( The one hundred and forty chapter on knowing the station of freedom and its secrets, and it is a dangerous chapter )

Abd al-Hawa stays away from the king of his master *** and does not depart from him, for he is lost

The free is from the king of all universes *** and he is not owned by money or prestige

If he is exposed to formation, he nullifies what *** was originally from the king of his master

[ Freedom is the station of the self, and does not free itself for a slave whose attributes are restricted ]

Know, may God grant you success, that freedom is a subjective station, not a divine one, and it is not free for the servant at all, for he is a servant of God, a bondage that does not accept emancipation, and we have made it permissible in the right of God because it is linked to the divine. There is no freedom with addition, lordship, and divinity as an addition, and since there is no appropriateness or addition between the truth and creation, but He is beyond the two worlds, and that is for an existing essence only to the essence of truth. It is surrounded by a limit, and the evidence of its conscience in the mind does not benefit it, just as the negation of the attributes of attachment that it enters under restriction is theoretical.

[ The freedom of the slave in his nihilism and the freedom of the self in its existence ]

If the servant wants to be verified in this position, then it is a station of verification, not a station of creation, and he considers that this is not valid for him except with the disappearance of the lack that accompanies it to his possibility, and he sees that divine jealousy requires that only God be characterized by existence because of what existence requires of the claim. Jealousy is a limit to that, so he looked into his own eyes, and if he is non-existent, he does not exist, and that nothingness has a psychological description.

[ Standing with the possible with his eyes is freedom and with his willingness is slavery ]

Moreover, he wanted to know what fits the divine names that this Essence has from the Essence of the Non-existent Possible, so he saw that every eye of the Possible has a predisposition that does not exist in anything else, in order to distinguish between the Essences. In the status of names for truth and existence in the realities of the possibilities of God Almighty, so if he appears in an eye of one of the possible things for himself in the name of any of the divine names, the predisposition of that eye gives him an accidental name called.


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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 226 - 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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