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

ordinances. They still have heirs in the laws. The Prophet said, "The 'ulama' (men of
knowledge) are the heirs of the Prophets." (10) The only inheritance here is that they
strive with the ordinances, and so they legislate them.
If you see a Prophet speaking a language outside the simple ordinances of the Shari'a,
that is due to the fact that he is a wali and a gnostic. For this reason, his station in
respect to his being a man of knowledge and a wali is more perfect and complete than it
is due to the fact that he is a Messenger or someone who legislates and has a Shari'a. If
you hear one of the People of Allah speaking, or it is related to you that he said,
"Wilaya is higher than prophethood," that speaker only means what we mentioned. Or if
he says that the wali is above the Prophet or the Messenger, he means in the same
person. He is the Messenger, and inasmuch as he is a wali, he is more complete than he
is by simply being a Prophet. It does not mean that the wali who follows him is higher
than him. The follower never overtakes the followed in that in which he follows him. If
he had overtaken him, then he would not be his follower. So understand that!
The starting point of the Messenger or Prophet who brings a Shari'a is wilaya and
knowledge. Do you not see that Allah commanded him to seek increase of knowledge,
not increase of anything other than it? Allah commanded him, "Say: 'Lord, increase me
in knowledge!'" ((20:114) This means: you know that the Shari'a consists of making
certain deeds obligatory and prohibiting certain actions. These actions take place in this
world, so they come to an end. Wilaya is not like that. If it had been cut off, it would
have been cut off in respect to itself just as the message is cut off in respect to itself. If it
had been cut off, it would not still have a name. Wali is a name which Allah will
continue to have. (11) This belongs to the slaves by following a model, realisation and
attachment. (12)
He told 'Uzayr, "If you do not desist from asking about how the decree is, I will efface
your name from the register of prophethood. The business will come to through
unveiling by tajalli and the name "prophet" and "messenger" will vanish from you."
Allah will still have his wilaya. The context of the state indicated that this speech came
as a threat. Whoever has this state when he is addressed in this fashion, knows that he is
threatened with the cutting off of some of the special ranks of wilaya in this abode,
since prophethood and the message are a special rank in wilaya based on some of the
ranks which wilaya contains. He knows that he is higher than the wali who has neither
law-giving prophethood nor the message.
If someone has another state which necessitates that the rank of prophethood be
confirmed for him, that then is the promise and not the threat. 'Uzayr's question was
accepted because the Prophet is the elite wali. Because of the context, he knows that
since the prophet has this prerogative in wilaya, he cannot engage in what he knows that
Allah will dislike him doing. He cannot engage in what he knows it is impossible for
him to attain. When these circumstances exist for the one who has them and they are
affirmed, then this divine statement, "I will efface your name for the register of
prophethood" becomes a promise. Thus it becomes a transmission indicating a lasting
rank. It is a lasting rank for the Prophets and Messengers in the Next Abode, which is
not a place where a Shari'a is prescribed for any of Allah's creatures after they have
entered the Garden or the Fire.
We define that as an entry into the two abodes of the Garden and the Fire. When the