The Quran in Faṣṣ Shīth

﴿قُلْ مَنْ حَرَّمَ زِينَةَ ٱللَّهِ ٱلَّتِىٓ أَخْرَجَ لِعِبَادِهِۦ وَٱلطَّيِّبَـٰتِ مِنَ ٱلرِّزْقِ ۚ قُلْ هِىَ لِلَّذِينَ ءَامَنُوا۟ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا خَالِصَةً يَوْمَ ٱلْقِيَـٰمَةِ ۗ كَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَـٰتِ لِقَوْمٍ يَعْلَمُونَ﴾

• كَالطَّيِّبِ مِنَ الرِّزْقِ اللَّذِيذِ في الدُّنْيا الخالِصِ يومَ القِيامَةِ¶20

  This echoes the verse on 'the good things of provision' (الطَّيِّبَاتِ مِنَ الرِّزْقِ) that belong to believers in this world and are 'exclusively theirs on the Day of Resurrection' (خَالِصَةً يَوْمَ الْقِيَامَةِ), which Ibn ʿArabī uses as his example of pure raḥmānī mercy.

﴿وَإِن مِّن شَىْءٍ إِلَّا عِندَنَا خَزَآئِنُهُۥ وَمَا نُنَزِّلُهُۥٓ إِلَّا بِقَدَرٍ مَّعْلُومٍ﴾

• لِلْقَدَرِ المُعَيَّنِ لهُ عندَ اللهِ¶4

  This echoes 'there is nothing but its treasuries are with Us, and We send it down only in a known measure', which grounds the timing of a granted request in a measure held with God.

• فما يُخْرِجُهُ إِلَّا بِقَدَرٍ مَعْلُومٍ¶22

  This echoes the same verse, 'and We send it down only in a known measure', to say that each gift comes out in measured amounts through the divine name assigned to it.

﴿وَيَدْعُ ٱلْإِنسَـٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلْخَيْرِ ۖ وَكَانَ ٱلْإِنسَـٰنُ عَجُولًا﴾

• فإنَّ الإنسانَ خُلِقَ عَجُولًا¶2

  This echoes 'wa-kāna al-insānu ʿajūlā' (17:11), with its phrasing close to 21:37 'khuliqa al-insānu min ʿajal' and the pattern of 70:19 'inna al-insāna khuliqa halūʿā'. Ibn ʿArabī uses it to explain the petitioner who asks out of natural haste.

﴿قَالَ رَبُّنَا ٱلَّذِىٓ أَعْطَىٰ كُلَّ شَىْءٍ خَلْقَهُۥ ثُمَّ هَدَىٰ﴾

• أَعْطَىٰ كُلَّ شَىْءٍ خَلْقَهُۥ¶22

  Moses' words, 'He gave each thing its created form', are quoted and assigned to the divine name al-ʿAdl (the Just) and its sibling names.

﴿وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلضُّرُّ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ﴾

• فَقَدِ ابْتُلِيَ أيُّوبُ¶4

  This recalls Job's affliction and his eventual call to his Lord ('harm has touched me'), which Ibn ʿArabī cites as a case of asking only when the state required it.

﴿إِنَّ ٱلَّذِينَ سَبَقَتْ لَهُم مِّنَّا ٱلْحُسْنَىٰٓ أُو۟لَـٰٓئِكَ عَنْهَا مُبْعَدُونَ﴾

• عِنَايَةٌ مِنَ اللهِ سَبَقَتْ لهُ¶8

  This echoes «إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ» and applies the notion of a prior divine favour to the servant's disclosure, which is itself one of the states of his fixed entity.

﴿مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ ۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا﴾

• خاتَمُ الرُّسُلِ¶15

  The title echoes the Qurʾānic description of Muḥammad as خاتم النبيين, and Ibn ʿArabī sets it beside his own figure of the Seal of the Saints.

• خاتَمُ الأَوْلِياءِ¶16

  The title "Seal of the Saints" is patterned on the Qurʾānic "khātam al-nabiyyīn" (Seal of the Prophets), which the hadith of the missing brick illustrates, and it sets the saint's sealing role parallel to the Prophet's.

• خاتَمِ الرُّسُلِ¶17

  The phrase echoes the Qurʾanic title of Muḥammad, خاتم النبيين, and applies it here as the seal of the messengers whose law the seal of the saints outwardly follows.

• خاتَمِ النَّبِيِّينَ¶18

  The Qurʾānic title of Muḥammad as 'Seal of the Prophets' is used to name the source from whose niche every prophet draws.

• خاتَمِ الرُّسُلِ مُحَمَّدٍ¶19

  It echoes 'rasūl Allāh wa-khātam al-nabiyyīn', the verse naming Muhammad the seal, which Ibn ʿArabī restates as seal of the messengers.

• فهوَ خاتَمُ الأَوْلادِ¶29

  The title 'seal of the children' is patterned on 'khātam al-nabiyyīn' (seal of the prophets) in 33:40, carrying the idea of sealing over from the prophets to human births.

﴿وَهُوَ ٱلَّذِى يُنَزِّلُ ٱلْغَيْثَ مِنۢ بَعْدِ مَا قَنَطُوا۟ وَيَنشُرُ رَحْمَتَهُۥ ۚ وَهُوَ ٱلْوَلِىُّ ٱلْحَمِيدُ﴾

• ٱلْوَلِىُّ ٱلْحَمِيدُ¶18

  The divine names 'the Protector, the Praiseworthy' from the verse on God sending down rain are cited as the ground for sainthood being a divine trait.

﴿وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ ٱلْمُجَـٰهِدِينَ مِنكُمْ وَٱلصَّـٰبِرِينَ وَنَبْلُوَا۟ أَخْبَارَكُمْ﴾

• «حَتَّىٰ نَعْلَمَ»¶9

  The divine words 'until We know' from 'We shall test you until We know those among you who strive' are quoted, and Ibn ʿArabī says they carry a real meaning: God's knowledge follows what the fixed entities give. He rejects the reading of those who take the phrase as merely figurative.

﴿ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ﴾

• هذا أَعْظَمُ ما قَدَرَ عَلَيْهِ مِنَ العِلْمِ¶12

  The phrasing echoes "ذَٰلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ" ("that is the extent of their knowledge") and marks the limit that the rival theorist reached in knowledge.

﴿هُوَ ٱلْأَوَّلُ وَٱلْـَٔاخِرُ وَٱلظَّـٰهِرُ وَٱلْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ﴾

• وكالظّاهِرِ والباطِنِ، والأَوَّلِ والآخِرِ¶25

  The divine names of Q 57:3, 'He is the First and the Last, the Manifest and the Hidden', are cited as the model for the knower who accepts qualification by opposites.

﴿فَعَّالٌ لِّمَا يُرِيدُ﴾

• فَعَّالٌ لِما يَشاءُ¶28

  This echoes the Qurʾānic description of God as "doer of what He wills" (فَعَّالٌ لِّمَا يُرِيدُ, also 11:107), here with يشاء. Ibn ʿArabī presents it as the proof-text from which weak-minded theologians conclude that God may act against wisdom and against how things are in themselves.