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

have clarified the Din which creation has which Allah takes account of when He says,
"The Din is Allah's alone," (8:39) and all of it is from you, and not from Him except in
respect to origin. Allah says, "They invented monasticism," (57:27) and monasticism
consists of arbitrary esoteric rules (an-nawâmis al-hikmiya) which the known
Messenger did not bring to the people from Allah by the traditional Prophetic method.
When wisdom and clear benefit corresponded to these rules regarding the divine
decision about the goal of the Shari'a of Allah, (3) Allah took it into account according
to what He Himself prescribed. Allah did not prescribe it for them. Then Allah opened
between Himself and their hearts the door of divine concern and mercy while they were
not aware of it, and in their hearts He made them esteem their rules by which they seek
"the pleasure of Allah" beyond the Prophetic method known by Divine definition. Allah
says, "They did not observe it" those people who devised these rules and what was
prescribed for them "as it should have been observed" - "unless it was purely out of the
desire to gain the good pleasure of Allah." That was what they believed about it.
"To those of them who believed We gave their reward, but many of them are deviators."
(57:27) "Many of them," i.e. those who have this worship prescribed for them, "are
deviators," that is, do not submit to it and observe it properly. Allah does not accord to
the one who does not obey it, a law which pleases Him, but the command requires
submission. Its proof is that the one who is obligated either obeys with agreement or
opposes it. The one who agrees and is obedient has no need of any discourse on it to
prove it. The one who opposes it is seeking one of two matters from Allah to be judged
regarding him: either overlooking of wrong actions and forgiveness, or being taken to
task for that. One of the two is necessary because the command is true in itself. In any
state, it is true that Allah guides His slave by his actions whatever state he is in, and so
the state is the influencing factor.
Thus the Din is a reward, that is, the exchange for what is easy and for what for is not
easy. "Allah is pleased with them, and they are pleased with Him" (97:8, 58:22) is the
easy reward, and "As for any one of you who has done wrong, We will make him suffer
great punishment" (25:19) is the reward of what is not easy. He passes over their wrong
actions and this is their reward. It is proven that the Din is the reward. As the Din is
Islam, and Islam is the same as being led, it leads to what is easy (the reward) and what
is not easy (the punishment), and so it is the repayment. This is the language of the
people of outwardness.
As for its secret and inwardness, it manifests itself in the mirror of the existence of
Allah, so it does not refer to possibilities from Allah other than what their essences in
their states accord. They have a form in every state, and their forms differ according to
the difference of their states. The tajalli differs according to the difference of the state.
The effect occurs in the slave according to what he is. None gives him good except
himself, and none gives him the opposite of good except himself. Thus he gives bliss to
his essence, and he also punishes it. He only blames himself and only praises himself.
"Allah's is the conclusive argument" (6:149) in His knowledge of them since knowledge
depends on the known.
The secret which is above this in this sort of question is that possibilities are based on
their origin from non-existence. Tthe existence of the created reality is only by the
forms of the states on which the possibilities are based in themselves and their sources.
Thus you know who has pleasure and who has pain, and from each of these states you