الفتوحات المكية (Meccan Revelations)

the possessor of the knowledge of the learned. I saw in it the science of the ranks of the corrupt and their consequences and the seized, which is, in my view, the path of the water.

The Three Hundred and Seventy-Eighth in the Knowledge of

The Station of Al-Anfal The Spoils as they appeared in the environments and the Presence of matters clearly

If other than the Truth descends in the favor, then where is my distinction by the sinner from the people of the speaker?
And the announcer prayed with the Truth as it came in the Quran in the voice of the ant.
So let not the sign deceive you, for you are one with it in the existence of the form, what is not in the form.
It was hoped for me by my Lord with holiness, with a reasonable heart of the essence, and with the union.

God, the Exalted, said: "I did not say to them except what You commanded me, that: 'Worship God, my Lord and your Lord.'" So I said to the people: "Is the spoken word for the existence of the divine command for the mouthful? As it occurred in the purpose of the future, what is the Truth of its occurrence? And there is no hesitation in the judgment of possibility." So whoever completes the judgment by the occurrence, and everything that was of this status, so the past is guided in it and preceded in the knowledge of the Former, and its predecessor, this matter is like the reality and the occurrence. And he gathers from its writing upon the consultation of the knower, and to a name that points to you that it is by the Truth, and he speaks by it if what is for its people does not arise. They erred in the manifestations before God, and our listener is upon his error, and what he held onto in his people, and it was not ambiguous in the people, because the divine is only completed as Truth, what is completed to Him, the Glorified, except for Truth and honesty. And in that matter which appeared to the creation upon me in the created by it, and made this created by it an eye in which he found the seven of God in its time for the people of the heavens and the earth. He attaches to it the likeness of these verses generated in the representations, and the proof from the Lam the letter L. And for this, the knower said in the completion of the verse, the Exalted: "Perhaps you will remember," because of the Ba the letter B and the command in itself in the manner of the heaven and the earth and what God sent down in it, until the existence was covered entirely by the like of His saying: "And I did not create the jinn and mankind except to worship Me." Likewise, what He created in the heavens and the earth, except by the Truth in the Truth, and the necessary which the Ba indicates from the occurrence between the Dal and the Nun in His saying, "He creates the heavens and the earth for the Truth," and the Truth is that he worships Him. And for this, the Exalted said concerning what they associate, and the shirk polytheism is the great injustice. And what He manifested of the effort of security from this human type, and it is more than who is with him, and the throat of divine worship is helpers with the associate, because it is partnership, and partnership, and partnership. And this is not possible to attach to the worship of the human group. So as He says: "And I did not create the jinn and mankind," He excluded from the plant and what is emitted from it for its appearance by the ahad One and its non-existence is only it. And also, when it was completed, God said: "And does man not see that We created him from a drop, then he is a clear adversary?" Meaning, from the dispute for what is in its ease. He said: "He created man from a drop, then he is a clear adversary," and the intermingling of the customs in the lordship. And God did not create the eternal, nor did He trade in power, so he who prevented eternity in his lordship, and no creature attained from Him except a command, and the injustice of the specialty by the adan the low/near, he melts from its description with the specialty of what is from the wealth of God, except upon and other than its gift in the claim of vanity, that there is no argument that is from a creature in a matter contrary to the claim of lordship, except it is from where the Truth is in his hand in that, so he fears the listener and the speaker, so he does not know if the speech is with him or with his opponent, and he is the truthful, and its like.

Is he asked in the knowledge that points to you that there is not in the example of a rank in another verse, it was said: "Let it be from the prostrators in the houses of God," in the likeness of a niche in another verse as a representation? He said: "Prostrate to whom I created as clay." In another verse, it was said: "To be with the prostrators." If you say, the Truth benefited you in these verses and what is in their neighborhood of secrets, and I saw in it the science of apology, and I saw in it the science of the one whom God favored from the turning ones, for His favor is general. And thus informed me the favor of God, may God bless him and grant him peace, in the turning one. And I saw likewise the news of the one informed, upon him be peace, linking us with the believers, for the favor of Adam does not grow. I saw in it the science of leadership and following, and I saw in it the science of the cause for which the Truth descends to the possessor of knowledge and the scent from what He gives of its taste and its smell. And I saw in it the science of the Sunnah tradition of God in His servants, they do not descend in it. I saw in it the science of the rank of the conversation of the Truth, which is not appropriate for all the listeners from it, in the gathering between the witnessing and the worship. I saw the driving of the incident as a nightly conversation, and that the Truth does not refrain from the nightly conversation, and I spent the night with the talking in the incident. I saw in it the address of perplexity and servitude, and of the listeners, and what is with this knowledge of the knowledge of the Day of Resurrection. I saw in it the science of the states of the truthful in their movement in the entry to the unseen presence from the world and the Barzakh intermediate realm, the veils of majesty, and who is in this station: Abu Yazid al-Bistami. I saw in it of the one who boasts of knowledge until he imagines the knowledge upon him with what is not in it, and in it is the orientation, so that is not possible except by imagining an image to which he turns in any prostration of his, and it descends upon him with what the work of that image which he imagined necessitates, so he strives in that because of the hand of what he attributes to it of all the states and wonders and the stabilization, because he held to the anthropomorphism. I saw in it the science of divine medicine in the natural bodies and to its morals, and it might be in the morals, for if the soul is healthy in the creation and the religion, it is greater than the sickness of the bodies. I saw in it the science of transgression in the dealing, what the nature and temperament necessitate if he is of a temperament. So if the worker is empty of the morals, he does not work according to what he is upon in his essence. I saw in it the science of the one who is from the door of the secret, as a reconciliation, he loves that everything he did not think of in that, it is good with the seeker, that he knows what he asked him about. So if he answers with what the people of the news perceive upon him in himself, a knowledge that does not befit the answerer what he asked him about, and this points to the science of disparity upon the attainment of knowledge. So he obligated him to work every time he did not cooperate upon it or attain by some of the sciences without others. I saw in it the science of the cause of laying down the laws and sending, the sciences of the speaker upon the messengers, what is its cause, and is it praiseworthy or blameworthy, or neither praiseworthy nor blameworthy, or in a place praiseworthy and in a place blameworthy. I saw in it the science of the tanamayn growth/increase and the expectation of possibility at once, which is easier than following it, and is possibility a matter or not? And in it is the possibility of that, and in what is not possible, and what is possible in it, is it a base or not? And as for the wage, it is in the width of the impossible, does he say any base by himself and not a base by himself in what he seeks, that body between him and the people of the assembly with the turning away of the forces, and for the amusement there are illnesses, not like that. I saw in it the science of the rank of the doubt from the equipment, and I saw in it the science of the superiority of the identity by claiming it to the prevention, like what happened to Pharaoh in his claim in it. I saw in it the science of the Truth in the creation, and I saw in it the science of naming the one name of the names for all the named names, other than us.