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

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19. The Seal of the Wisdom of the Unseen in the Word of Job 20. The Seal of the Wisdom of Majesty in the Word of John the Baptist 21. The Seal of the Wisdom of Possession in the Word of Zachariah 22. The Seal of the Wisdom of Intimacy in the Word of Elijah 23. The Seal of the Wisdom of Ihsan in the Word of Luqman 24. The Seal of the Wisdom of the Imam in the Word of Aaron 25. The Seal of the Wisdom of Sublimity in the Word of Moses 26. The Seal of the Wisdom of What One Turns to in the Word of Khalid 27. The Seal of the Unique Wisdom in the Word of Muhammad 1) The Seal of Divine Wisdom in the Word of Adam When Allah - glory be to Him! - willed that the source of His most Beautiful Names - which are beyond enumeration - be seen (or you can equally say that He willed His source to be seen), He willed that they be seen in a microcosmic being which contained the entire matter, (1) endowed with existence, and through which His secret was manifested to Him. For how a thing sees itself through itself is not the same as how it sees itself in something else which acts as a mirror for it. So He manifests Himself to Himself in a form which is provided by the place in which He is seen. He would not appear thus without the existence of this place and His manifestation (tajalli) to Himself in it. Allah brought the entire universe into existence through the existence of a form fashioned without a spirit (rûh), like an unpolished mirror. Part of the divine decree is that He does not fashion a locus without it receiving a divine spirit, which is described as being "blown" (2) into it. This is nothing other than the result of the predisposition of that fashioned form to receive the overflowing perpetual tajalli which has never ceased and which will never cease. Then we must speak of the container (qâbil). The container comes from nothing other than His most sacredly pure Overflowing. So the whole affair has its beginning from Him, and its end is to Him, and "the whole affair will be returned to Him" (11:123) as it began from Him. Thus the command decreed the polishing of the mirror of the universe. Adam was the very polishing of that mirror and the spirit of that form. The angels are some of the faculties of that form which is the form of the universe, which the Sufis designate in their technical vocabulary as the Great Man (al-Insân al- Kabîr), for the angels are to it as the spiritual (rûhânî) and sensory faculties are to the human organism. Each of these faculties is veiled by itself, and it sees nothing which is superior to its own essence, for there is something in it which considers itself to be worthy of high rank and an elevated degree with Allah. It is like this because it has an aspect of the divine synthesis (jam'îya). In it is something which derives from the divine
side and something which derives from the side of the reality of the realities. This organism carries these attributes as determined by the universal nature which encompasses the containers of the universe from the most exalted to the basest. However, the intellect cannot perceive this fact by means of logical investigation for this sort of perception only exists through divine unveiling by which one recognises the basis of the forms of the universe which receive the spirits. This being was called both a human being (insân) and khalif. As for his humanness, it comes from the universality of his organism and his ability to embrace all of the realities. He is in relation to Allah as the pupil, (3) being the instrument of vision, is to the eye. This is why he is called "insân". It is by him that Allah beholds His creatures and has mercy on them. So he is a human being, both in-time [in his body] and beforetime [in his spirit], an eternal and after-time organism. He is the word which distinguishes and unifies. The universe was completed by his existence. He is to the universe what the face of the seal is to the seal - for that is the locus of the seal and thus the token with which the King places the seal on his treasures. Allah named him khalif for this reason, since man guards His creation as treasure is guarded with the seal. As long as the seal of the King is on the treasure, no one dares to open it without his permission. He made him a khalif in respect of safeguarding the universe, and it continues to be guarded as long as this Perfect Man is in it. Do you not see then, that when he disappears and is removed from the treasury of this world, nothing that Allah stored in it will remain? Everything that was in it will leave it, and all the parts will become confused, and everything will be transferred to the Next World. Then Man will be the seal on the treasury of the Next World for endless time and aftertime. All the Divine Names contained in in the divine form (4) appear in this human organism. Thus it possesses the rank of containing and integrating this existence. It was by this that Allah set up the proof against the angels, (5) so remember that! Allah admonishes you through others. Look at where that originates and where it ends up. The angels did not realise what was implied by the organism of the khalif, nor did they realise what the presence of the Truth demanded as 'ibâda (6) (worship). Each one only knows from Allah what his essence accords him. The angels do not possess the universality of Adam, and they did not understand the Divine Names with which he has been favoured, and by which he praises Allah and proclaims His purity. They only knew that Allah had names whose knowledge had not reached them, so they could not praise Him nor proclaim His purity through them. What we mentioned overcame them and this state overpowered them. They said about this organism, "Why put on it one who will cause corruption on it?" (2:30) This is only the argument which they were voicing. What they said regarding Adam is exactly the state they were with regard to Allah. Had it not been that their nature was in accord with it, they would not have said what they said in respect of Adam, "and yet they were not aware." If they had had true recognition of themselves, they would have had knowledge, and had they been in possession of knowledge, they would have been protected and would not have resisted by belittling Adam and thus exceeding their claim of what they possessed of His praise and glorification. Adam was in possession of Divine Names which the angels did not have, so that their praise and glorification of Him was not the same as Adam's praise and glorification of Him. Allah describes this to us so that we may ponder it and learn adab (7) with Allah, and so that we will not lay claim to what we have not realised or
Page 1: Fusus al-Hikam The Seals of Wisdom
Page 5 and 6: essence, gives existence to the in-
Page 7 and 8: great progenitor. I have put in thi
Page 9 and 10: moment, their state required that t
Page 11 and 12: judgement of 'Umar regarding the pr
Page 13 and 14: which discusses the like of this, e
Page 15 and 16: 19. i.e. they permit that He do the
Page 17 and 18: Nuh, peace be upon him, peace be up
Page 19 and 20: of existence. "...of the unbeliever
Page 21 and 22: Elevation has two references - one
Page 23 and 24: that one is hot and dry. They are j
Page 25 and 26: If the Essence were exempt from the
Page 27 and 28: 2. ref. to hadith qudsî via Abu Hu
Page 29 and 30: what they indicate from text, immed
Page 31 and 32: commentary on the Qur'an. 2. That t
Page 33 and 34: That is for "the one who fears his
Page 35 and 36: have clarified the Din which creati
Page 37 and 38: He wills the command and it occurs,
Page 39 and 40: knowledge of the heirs of Muhammad,
Page 41 and 42: Him. "He has not given birth" in re
Page 43 and 44: and destroy them by the west wind.
Page 45 and 46: and the sound transmissions that He
Page 47 and 48: Notes to Chapter 10: 1. ref. Qur'an
Page 49 and 50: and the side of creation. That appl
Page 51 and 52: This is the language of the general
Page 53 and 54:
For the gnostic, Allah is the Recog
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an accident since it is only in the
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In this witnessing, he sees that hi
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Notes to Chapter 13: 1. Which is we
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is only perceived by unveiling to t
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Day of Rising begins for the people
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y it he has effective action in bot
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manifested from him of bringing the
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Divine Names. They brought the mani
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must be preferred, he would have in
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32. (ma qulta = I did not say). 33.
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differences of merit. Each part of
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himself or by what was revealed to
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knowledge, and it is the same comma
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not accompany that with a demand fo
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opposition. Do you not see that in
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4. Qur'an 17:3. 5. As he had prophe
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invocation and Allah does not sit w
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money or pardons the person while t
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5. Hadith qudsi, "The people of My
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judgements are established in the f
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up again alive." (19:15) He brought
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they are relationships. They are no
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There is no form but that he sees t
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Since the matter is based on this,
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10. See Qur'an 50:22, "We have stri
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The wisdom of Luqman's legacy lies
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animality, not from his humanness,
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Messenger of the moment left in ord
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emerge from it (i.e. will never be
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This is because the root is the mov
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Khidr therefore said, "This is wher
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Therefore Musa told him that Allah
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was concentrated on a particular go
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As for the wisdom of Khalid ibn Sin
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Him, and it is a particular encount
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It is the same with the one who lov
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the universe appeared which is Alla
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Allah which the slave created in hi
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a slave while he is engaged in the
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Fusus al-Hikam The Seals of Wisdom by Shaykh al ... - ImagoMundi

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