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

the lepers.
All was ascribed to 'Isa as being "by Allah's permission." (8) "Permission" (idhn) is an
indirect expression, as in His words, "By My permission" (9) and "by the permission of
Allah". If the prepositional phrase is connected to breathing, the breather has leave in
the breathing, and so it is a bird by the leave of Allah. If the breather breathed not by
leave, then the taking form of the bird as a bird is not by the leave of Allah. The agent in
that is then the verb "it becomes (yakûn)." If there had not been something real and
something imaginary in the matter, then these forms would not have accepted these two
aspects. Rather, it has these two aspects because the constitution of 'Isa accords that. 'Isa
showed humility to the extent that he prescribed that his community "pay the jizya (10)
tax with their their hands in a state of willing submission," (11) and that if one of them
were slapped on the cheek, he should offer the other cheek to the one who slapped him,
and not rise up against him nor seek revenge. This came from his from his mother's
side. Since the woman is lower, she has humility because she is subject to the man
legally and physically. The power to bring to life and heal that he had came to him the
side of the breath of Jibril in the form of a man. 'Isa brought the dead to life by the form
of man. If Jibril had not come in the form of man, but in another of the elemental forms
of phenomenal beings from the animals, plants or minerals, 'Isa would not have been
able to bring the dead to life without taking on that form for that moment and appearing
in it. If Jibril had come in a luminous form beyond the elements and natural humours,
since luminosity is part of his nature, 'Isa would not have been able to bring the dead to
life unless he appeared in that form of non-elemental light, while still maintaining the
human form in respect of his mother.
When he brought the dead to life, it was said that it was him and not him. The onlookers
fell into bewilderment (hayra) just as the man of intellect becomes bewildered in his
logical reflection when he sees an individual human being bringing the dead to life, as
that is one of the divine qualities - bringing to life with speech, not mere bringing with
animation. (12) The beholder is bewildered because he sees the form of a man who
possesses a divine effect. That led some of them to speak of that as "incarnation" and
say that 'Isa was Allah since it was by Him that 'Isa brought the dead to life. Thus they
are charged with disbelief (kufr) which is the veil because they veil Allah, who brings
the dead to life, by the human form of 'Isa. Allah said, "They are unbelievers who say,
'Allah is the Messiah, the son of Maryam.'" (13) They fell into both error and disbelief
at the end of all they said, not because they say that he is Allah nor by calling him the
son of Maryam. But they made the attribution that Allah, insofar as He brought the dead
to life, was contained in the human form of the nasut which is called the son of
Maryam. There is no doubt that 'Isa was the son of Maryam. The hearer imagines that
they have attributed divinity to the form, and so they make divinity the same as the
form. That is not what they do. Rather, they make divine He-ness the subject in the
human form which is the son of Maryam. They should differentiate between the form of
'Isa and the divine principle because they have made the form the same as the principle.
Jibril was in the form of man who did not breathe and then he breathed. One
differentiates between the form and the breath, and the breath from the form. The form
existed without the breath - thus the breath is not part of its essential definition. For that
reason, differences occurred among the people of different [Christian] parties regarding
'Isa and what he was. Whoever looks at him in respect to his mortal human form, says
that he is the son of Maryam. Whoever looks at him in respect to his mortal
representational form relates him to Jibril. Whoever looks at him in respect to what was