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

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(9) When it happens that the gnostic neglects to preserve what he created by concentration, that creature ceases to exist, unless the gnostic has mastered all the presences and does not neglect anything. Rather, he must witness at least one of these presences. If the gnostic creates something by his aspiration and possesses this encompassment, that creature's form will appear in every presence, and the form will preserve itself. If the gnostic neglects a presence or many presences while seeing one of the presences, and while preserving the form of what he created in the presence he is in, all the forms will be preserved by the preservation of that form in the presence which he does not neglect. For neglect is never universal, either among the common or the elite. I have exposed a secret here which the People of Allah have guarded jealously, for it contains a refutation of their allegation of being the Real. For the Real is never unconscious of anything, and the slave must be unconscious of something in favour of something else. Inasmuch as he preserves that which he has created, he says, "I am the Real," (10) but he does not maintain it the way the Real maintains it that is the difference. Inasmuch as he is unconscious of any form and its presence, the slave is distinguished from the Real. He must be distinct, although all the forms are maintained by his preservation of a single one of these in the presence of which he is conscious. This is preservation by inclusion, and the preservation of the Real of what He created is not like that. Rather, His preservation is of each form in particular. This matter which I have just communicated has never been written about by anyone - neither by me nor by any others - except in this book. It is unique in time. Take care lest you forget it! The presence which you remain conscious of, with the form which resembles it, is like the Book about which Allah said, "We have not omitted anything from the Book." (6:38) It therefore integrates the tangible and the intangible. None will recognise what we have said except the one who is himself a Qur'an. (11) The one who fears Allah will have a furqân, (12) which is, as we mentioned, this matter in which the slave is distinct from the Lord. This furqân is the highest furqân. At one moment, the slave is the Lord without a doubt, and at another the slave is most certainly the slave. If he is the slave, he is vast by Allah, and if he is the Lord, he is in a restricted life. Insofar as he is the slave, he sees the source of himself, and without a doubt his hopes expand from him. Inasmuch as he is a lord, he sees all of creation, from the presence of angels and the kingdom, demanding from him, And he is unable to answer their demands by his essence. For this reason, some of the gnostics weep. Be the slave of a Lord, and do not be the lord of His slave, so you will not be suspended and tested in the fire. Notes to Chapter 6: 1. Famous Sufi who studied under Sufyan ath-Thawri. d. 282/896. Wrote a short
commentary on the Qur'an. 2. That the inanimate has more greater gnosis of Allah and obeys Him more than other creatures. 3. Al-Bukhari (6592); Muslim 42:10. 4. In Abu Dawud and Ibn Hanbal. 5. As in the hadith of al-Bukhari and Muslim. 6. Either it remains on its dream form or it is subject to interpretation. 7. Al-Bistami, d. 261/874. Famous Sufi known for his ecstatic expressions. 8. The station of the vastness of the heart. 9. Language derived from Qur'an 2:255, "...their preservation does not tire him." 10. Al-Hallaj. 11. i.e. The Perfect Man. 12. Qur'an 8:29, "O you who believe! If you have fear of Allah, He will give you a furqan..." 7: The Seal of the Wisdom of Elevation in the Word of Isma'il (Ishmael) Know that the one called Allah is Unique (Ahad) by Essence and by all His names, and every existent thing is only attached to Allah by its own lord exclusively, for it is impossible for an an existent to possess the whole. As for Divine Unity (ahadiyya), no existent possesses any of it because one cannot have one part of it while another has another part. Unity does not admit of divisibility. His Unity integrates all of Him by potentiality. The happy one is the one is the one "who was pleasing to his Lord." (19:55) There is no one who is not pleasing to his Lord because it is by him that lordship (rububiyyah) (1) is sustained. He is pleasing to Him, and so he is happy. This is why Sahl at-Tustari said, "Lordship has a secret, and this secret is you." He was addressing every source. "Had the secret been disclosed, lordship would have been invalidated." He used the word "law" (2) which is the particle of impossibility - so it is never manifested, and lordship is never invalidated - for the source has no existence except by its Lord. The source is always existent, therefore lordship is never invalidated. He who is pleasing is beloved, and all that the beloved does is beloved, so everything is pleasing, because the source could not act unless the act belonged to its Lord. The source is made tranquil by having an act attributed to it, but it is content with what appears in it and from it of the acts of its Lord, and is pleased with these acts, because every doer and producer is pleased with his act and product. He completes his act and product according to its basis. "He gives each thing its created form and then guides it," (20:50) that is, He revealed to it that He gave everything its creation, so it does not admit of decrease. Isma'il, peace be upon him, by his discovery of what we mentioned "was pleasing to his Lord." In the same way, every existent thing who is pleasing to its Lord is also pleasing to the Lord of another, because lordship is only obtained from each of the names, not
Page 1 and 2: Fusus al-Hikam The Seals of Wisdom
Page 3 and 4: side and something which derives fr
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: what they indicate from text, immed
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
Page 55 and 56: an accident since it is only in the
Page 57 and 58: In this witnessing, he sees that hi
Page 59 and 60: Notes to Chapter 13: 1. Which is we
Page 61 and 62: is only perceived by unveiling to t
Page 63 and 64: Day of Rising begins for the people
Page 65 and 66: y it he has effective action in bot
Page 67 and 68: manifested from him of bringing the
Page 69 and 70: Divine Names. They brought the mani
Page 72 and 73: must be preferred, he would have in
Page 74 and 75: 32. (ma qulta = I did not say). 33.
Page 76 and 77: differences of merit. Each part of
Page 78 and 79: 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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