The Meccan Revelations - the 3rd Bulaq Edition
|On knowing the abode of the obstacles of Suek??? and its secrets, and it is from the Mohammedan presence.
Page 149 - from Volume Three (Display Image)
Praise be to God by glorification, tongues do not tire of it, unlike praise by names, for tongues grow tired and faint and stand in it, and that is why he said who said what it was prescribed for him to say from praise to God, he said a seal when tired and exhausted, I can not count praise for you as you praised yourself and see the wisdom of God Almighty in
He did not assign an attribute to him in his books, but rather distanced himself from the description. He said, And to God belong the best names. So he made them names, and he did not make them adjectives or attributes. He said, Call Him by them and by them. He has an epithet in his creation, but he made names like the names of the signs that did not come for praise, but rather came to signify, and those beautiful divine names are for us epithets with which we are praised and we are praised with them and God praised Himself with them because we have presented that the revelation of the laws in the world from God is only revealed by virtue of what he complicit in The people of that tongue, whether the people of that tongue encounter the truth in that or not, and people have colluded in the belief that these names by which the truth named itself are praised in the hadiths. The listener understands the clever understanding that this is from the rule of complicity, not the rule of the matter in itself, as indicated by the evidence of the law, that there is not something like it in all respects, so it does not accept the ayah, because if he accepted it, he would not believe that there is nothing like it at all, because the acceptance of the two is similar, but the evidence is the same He does not say it at all, and with this ruling for complicity
The Messenger of God, may God s prayers and peace be upon him, said to the mute black, Where is God? He called him the word Aeneid because he knew that the Aeneid in his right is like a noun, not an epithet.
Because God told about himself that he was in heaven, so I believed him in his news, and she was a believer, and he, may God bless him and grant him peace, did not say about her at that time that she is a scholar and commanded her to be set free. A release from the bondage of the verse in fulfillment of the circumstance that the black one brought in the answer, so see what the lawgiver who knows God likes, and this is all disingenuous. Praise be to God with the attributes of affirmation that He made names and the creation made them epithets as they are their epithets. If this praise falls from the servant an image, the soul of that image is not Glory is not like it is something that was ignorant of what the Muthanna deserves, so he included it under the limit and limitation, unlike that these are names that do not have an epithet in me. They will be tormented on the Day of Resurrection when they will be told to bring to life what you have created, and they have no ability to do that there because the claim there does not fall due to what it is of revealing matters and in the world it is not like that. This is for a group. Say, Have you seen what you call upon besides God? Show me what they have created from the earth. If they say Jesus was called a god besides God, and he was created from the earth, when he kneaded it with clay for the order of the parts of the earth, the amount of soil that was removed from the liquid, and the water did not flow from the heaviness of the water. The dry moisture that was in the soil, so its parts were completed due to the appearance of the bird s shape, so the truth was presented for this saying that Jesus created the bird by God s permission, so his creation was for him to worship God because he is authorized to do so. His creation is only by the permission of God, and the commanded servant is a servant, and the servant is not a god, but we have brought this issue to the generality of a word, for it is a word that applies to everything that is sensible and that which is unreasonable. It is unreasonable and who is specific to the one who makes sense, and it is an unedited saying, and we have seen in the speech of the Arabs the plural of those who do not make sense, the plural of those who are sensible, and the release of what is on the one who makes sense. He wanted the one who does not make sense and Jesus makes sense, so he should not enter into this discourse and say Sibawayh is more appropriate. It has a constant watcher, and it contains sciences, including knowledge of what God has singled out for the priority of praise from mercy. Did he give it general or specific mercy, for that which is next to him is the obligatory mercy and is part of the general mercy. He goes beyond it to general mercy in praising God with all names and metaphors, as He has the absolute action without restriction and has every name that the act requires, and if it is not called upon, then the general divine mercy pervades this.
|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.