Fusus al-Hikam The Seals of Wisdom by Shaykh al ... - ImagoMundi

Since the matter is based on this, this is the safeguard of the essences and might and
invincibility. You cannot destroy the definition. What might is greater than this might?
You imagine by illusion that you have killed. By intellect and illusion, the form does
not vanish from existence in the definition. The proof of that is, "You did not throw
when you threw, but Allah threw." (8:17) The eye only perceived the form of
Muhammad which had the throwing confirmed to it in the senses. It is what Allah
denied the throwing to at first, and then confirmed in the middle, only to return to the
perception that Allah was the One who threw in the form of Muhammad. One must
believe this. So look at this effector when Allah descended into a Muhammadan form.
Allah Himself informs His slaves of that, and none of us said that of Him, rather He said
it of Himself. His report is true, and it is obligatory to believe it whether or not you
perceive the knowledge of what He said, being a knower or believing Muslim.
Part of what shows you the weakness of the intellect's discernment in respect to its
thought, since the intellect passes judgement on cause ('illa), is that cause is not an
effect of the one who is the cause. This is the judgement of the intellect which is
evident. There is only this in the knowledge of tajalli, and it is that the cause is an effect
to whoever is the cause. That which the intellect governs is sound when discernment is
clarified. Its goal in that is that, when it sees the matter differently than what logical
proof would accord it, it says that the source after it is confirmed that it is one in this
multiple, and inasmuch as it is cause in one of these forms belonging to any effect is
not an effect of its effect, so that its effect would become a cause to it. This is his goal
when he sees the matter for what it was, although he does not continue in his logical
discernment.
Since the command in causality is of this sort, your opinion by the scope of logical
discernment is not in other than this narrow limit. None are more reasonable than the
Messengers, may the blessings of Allah be upon them, and they brought what they
brought in transmission from the Divine Presence. They confirmed what the intellect
confirmed. Then they gave more in what the intellect alone does not possess by its
perception and what the intellect does not imagine directly, but one draws near to it in
the divine tajalli. When he is alone with himself after the tajalli, he is confused about
what he saw. If he is the slave of a Lord, his intellect returns to him, and if he is the
slave of reasoning, Allah gives him back judgement. This is only as long as he is veiled
in the dimension of this world from his dimension in the Next World.
The gnostics appear here as if they possessed the form of this world by virtue of the fact
that its principles operate on them. However, Allah has transformed them inwardly to
the dimension of the Next World. That must be the case. They are unknown by form
except to whomever has had his inner eye unveiled by Allah so that he perceives. (10)
There is no gnostic of Allah in respect of divine tajalli who is not based on the
dimension of the Next World. He has been gathered in this lower world of his and has
been called from his grave. He sees what they do not see, and he witnesses what they do
not witness - as a mark of concern from Allah to some of His slaves in that respect.
Whoever wishes to find this wisdom of Ilyas-Idris to whom Allah gave two formations,
so that he was a Prophet before Nuh, and then he raised him up and brought him down
after that as a Messenger and so Allah joined for him the two degrees, let him descend
from the authority of his intellect to his appetite and be an absolute animal so that he