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

Divine Names. They brought the manifestation of their effects into existence from the
non-manifestation of their effects. He was generous to Himself by what He brought into
existence in Himself. The first effect of the breath took place in that Presence. Then the
command continued to descend (25) by breathing out from the universal to the last of
what Allah brought into existence.
All is contained in the source of the breath,
like light is contained in the essence of darkness
at the end of the night before daylight.
Knowledge comes by proof at the end of the day
for the one who is sleepy.
He sees what I have said as a dream which indicates the breath,
And it gives him relief from every grief.
In the recitation of the Qur'an, it is, "He frowned." (26)
He has given a tajalli of Himself
to the one who came to fetch a firebrand. (27)
So Musa saw Him as a fire, while He is a light
for kings and seekers.
If you have recognise what I said,
then know that you are in a state of grief. (28)
If Musa had sought something else
(other than the brand),
he still would have seen Him in that,
and not the opposite.
When Allah establishes this 'Isawian word in the Station (29) so that we would know
and he would be known, 'Isa will be asked about what was ascribed to him and whether
or not it was true, even though Allah already knew whether or not that matter had taken
place. Allah will say to him, "Did you say to people: 'Take me and my mother as gods,
besides Allah'?" (30)
Adab demands a response to the one asking the question because when He gave him a
tajalli in this station and form, wisdom necessitated the response in separation by the
source of gatheredness. So he put disconnection first and said, "Glory be to You!" using
the kaf (pronoun of the second person singular) which defines who is indicated by
encounter and speech. "It is not mine," inasmuch as I belong to myself rather than You,
(31) "to say what I have no right to," that is, what my he-ness rather than my essence
necessitates. "If indeed I said it, You know it," because You are the Speaker, and
whoever says something knows what he has said. You are the tongue by which I speak,
as the Messenger of Allah, may Allah bless him and grant him peace, reported to us in a
divine transmission in which Allah said, "I am his tongue by which he speaks." He
made His He-ness the same as the tongue of the speaker, but ascribed the speech to His
slave.
Then the man of right action completed his response by saying, "You know what is in
my self," and the speaker is Allah, "and I do not know what is in it," so this is in
knowledge of the he-ness of 'Isa in respect of His He-ness, not in respect of the fact that
'Isa speaks and has an effect. "It is You", so He brought distinction and support to
confirm the proof and dependence on Him, since Allah only knows the Unseen. So He
separated and gathered, unified and made many, made wide and narrow.