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

More documents

Recommendations

Info

good news (bushra). He spoke a word to them which affected their skin (bashara) which turned a colour by which skin had not been described before this event. Allah said in regarding the happy, "Their Lord gives them the good news of His mercy and good pleasure," (9:21) and He said about the wretched, "Give them the news of a painful punishment." (9:34) There was an effect on the skin of each group because of the effect of the discourse on them. It only appeared in them outwardly by virtue of the understanding which was fixed inside them. So it is them who have that effect on themselves just as taking form only comes from them. "Allah's is the conclusive argument." (6:149) Whoever understands this wisdom and confirms it in himself and witnesses it, gives his self rest from connection to other. He knows that good and evil only come from him. By good, I mean what agrees with his goal and suits his nature and temperament. By evil, I mean what does not agree with his goal or suit his nature and temperament. The one who possesses this witnessing makes out excuses for all existent beings, even if they do not make excuses. He knows that all he has for himself is from himself, as we mentioned at the beginning, since knowledge follows the known. When something which does not agree with his goal comes to him, he tells himself , "Clench your fists and puff out your cheeks!" "Allah speaks the truth and He guides to the Way." (33:4) Notes to Chapter 11: 1. Opening. Salih has this in view of the fact that the mountain split open to reveal the she-camel, he opened belief to those who believed in him. The camel is a mount. 2. Mounts which are miracles proving the truthfulness of the Prophets - like the Buraq of Muhammad and the she-camel of Salih. 3. Eyewitnessing. 4. i.e. a triplicity: Essence, volition, and speech (qawl). 5. Here he uses sabab, something by which something is brought about, rather than 'illa, which is something which alters or effects something, as in cause and effect. 'Illa is the reason behind judicial reasoning. 6. First proposition. 7. Comes from a root meaning skin (bashara), the root of bashshara, to give good news, is to announce something which produces a change in the complexion. 12: The Seal of the Wisdom of the Heart in the Word of Shu'ayb (Jethro) Know that the heart of the gnostic of Allah is from the mercy of Allah, and it is vaster than mercy. The heart encompasses Allah, but His Mercy does not encompass Him. (1)
This is the language of the general public from the door of indication (ishara). Allah is merciful (rahim) and is not the one to whom mercy is shown (marhum). Mercy has no power over Him. As for the indication from the tongue of the elite, Allah describes Himself by the breath which is from breathing. The Divine Names are the same as the Named, and the breath is none other than Him. They require what they give the breath of realities, so the realities which the Names demand are not other than the universe. Thus divinity (ulûhîya) demands the object of worship (ma'luh) and sovereignty (rubûbiya) demands the object of lordship (marbub). (2) They have no source except by the universe in existence and determination (taqdir). Allah, in respect to His essence, is independent of the universe, but sovereignty does not possess this principle. The matter remains between what the sovereignty demands and what the essence deserves of independence from the universe. Sovereignty is based on reality and the description is only the same as this essence. Then the matter changes according to the relationships. It is reported that Allah only describes Himself with compassion for His slaves. The first of what was breathed from sovereignty by Himself is related to the Merciful by His bringing into being the universe, which sovereignty demands by its reality and all the Divine Names. By this aspect it is confirmed that "His mercy encompasses everything." (3) It encompasses Allah. It is wider than the heart or equal to it in capacity. Know that Allah, as it is confirmed in sound tradition, changes in the forms of the tajalli. When the heart contains Allah, it does not contain other-than-Him of creatures along with Him. It is as if He filled it, and the meaning of this is, that when it looks to Allah in His tajalli to it, it is not possible to look at another with Him. The heart of the gnostic in respect to vastness is as Abu Yazid al-Bistami said, "If the Throne and what surrounds it a million times over were in one of the corners of the heart of the gnostic, he still would not feel it." Al-Junayd said about this meaning, "If the in-time were compared to the out-of-time, not a trace of it would remain." The heart encompasses the out-of-time, so how can it sense the in-time as existent? If Allah varies His tajalli in forms, then by necessity, the heart is expanded and contracted according to the form in which the divine tajalli occurs. There is nothing left in the heart apart from the form in which the tajalli occurs. So in relation to the seal, the heart of the gnostic or the Perfect Man, is at the stage of the place that is the face of the seal. It does not exceed it, rather it is its size and shape in respect to roundness. The face is round, square, hexagonal, octagonal, etc. in form. If the face is square, hexagonal, octagonal or whatever form, its place in relation to the seal is like it and it is not like other than it. This is the opposite of what one group alluded to, saying that Allah gives a tajalli according to the predisposition of the slave. This is not how it is. The slave is manifest to Allah according to the form in which Allah gives him a tajalli of Himself. The exact clarification of this question is that Allah has two tajalli: an unseen tajalli and a visible tajalli. From the unseen tajalli He accords the predisposition on which the heart is based, and it is the tajalli of the Essence of which the Unseen is the reality. It is the He-ness which merits it by His word from Himself: "He". His He-ness is always He. If this predisposition comes to the heart, then the visible tajalli is manifested to it in the Visible world, so the heart sees it. He is manifest by the form of whatever tajalli he has, as we mentioned. Allah gives it the predisposition by His word, "He gave everything its
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 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 the side of creation. That appl
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
Page 80 and 81: knowledge, and it is the same comma
Page 82 and 83: not accompany that with a demand fo
Page 84 and 85: opposition. Do you not see that in
Page 86 and 87: 4. Qur'an 17:3. 5. As he had prophe
Page 88 and 89: invocation and Allah does not sit w
Page 90 and 91: money or pardons the person while t
Page 92 and 93: 5. Hadith qudsi, "The people of My
Page 94 and 95: judgements are established in the f
Page 96 and 97: up again alive." (19:15) He brought
Page 98 and 99: they are relationships. They are no
Page 100 and 101:
There is no form but that he sees t
Page 102 and 103:
Since the matter is based on this,
Page 104 and 105:
10. See Qur'an 50:22, "We have stri
Page 106 and 107:
The wisdom of Luqman's legacy lies
Page 108 and 109:
animality, not from his humanness,
Page 110 and 111:
Messenger of the moment left in ord
Page 112 and 113:
emerge from it (i.e. will never be
Page 114 and 115:
This is because the root is the mov
Page 116 and 117:
Khidr therefore said, "This is wher
Page 118 and 119:
Therefore Musa told him that Allah
Page 120 and 121:
was concentrated on a particular go
Page 122 and 123:
As for the wisdom of Khalid ibn Sin
Page 124 and 125:
Him, and it is a particular encount
Page 126 and 127:
It is the same with the one who lov
Page 128 and 129:
the universe appeared which is Alla
Page 130 and 131:
Allah which the slave created in hi
Page 132:
a slave while he is engaged in the
show all

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

Create successful ePaper yourself

Delete template?

Save as template?