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

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opposition. Do you not see that in the case of 'Isa, peace be upon him, when the Jews imagined that he did not add to Musa, as is the case with what we said about the Khalifate today with the Messenger, they accepted him and confirmed him? When he added judgement and abrogated judgement, Musa confirmed it, for 'Isa was a Messenger. They did not accept that because he differed from their creed, and the Jews did not know the matter for what it was - this is why they sought to kill him. His story is what Allah relates to us about them and him in His Mighty Book. He was a Messenger before increase. As for decrease of the judgement or its increase, it is confirmed since decrease is increase of judgement without a doubt. The khalifate today does not have this rank, but it decreases or increases based on the Shari'a which is confirmed by itjihad, not on the Shari'a which Muhammad, may Allah bless him and grant him peace, articulated. The khalif might do something which is counter to a hadith in a certain judgement, and so he imagines that that comes from ijtihad. That is not the case, but rather this Imam has not confirmed that the transmission with respect to unveiling is from the Prophet, may Allah bless him and grant him peace. If it had been confirmed, he would have judged by it. If the path in it is fairness in justice, he is not protected from illusion. It is not by transmission in meaning. Something like this occurs in the khalif today. Similarly, it also applies to 'Isa for, when he descends, he will remove much of the Shari'a established by itjihad. By removing that, he will clarify the form of the legislated truth which he had, especially when the judgements of the Imams differ in the same event. We know absolutely that when revelation descended, it descended in a certain way. That is the divine judgement and none other! Allah confirmed it and it is the Shari'a of confirmation by the removal of interdiction from this community and the vastness of its judgements in it. As for the statement of the Prophet, "If there are two khalifs, then slay one of them," this is the outward khalifate which has the sword. If they are in agreement, then one of them must be killed by the conflict of the khalifate of meaning. There is no actual killing in it, but killing comes with the outward khalifate. If the khalif does not possess this station, being the khalif of the Messenger of Allah - it is just being from the principle of the basis by which the existence of two gods could be imagined: "If there had been any gods besides Allah in heaven or earth, they would both be ruined," (21:22) even if they are in agreement. We know that if they differ implicitly, the judgement of one of the two will be valid. The one with the operative judgement is the god properly speaking. The one whose judgement is not operative is not god. From this, we know that every valid judgement in the world today is the judgement of Allah even if it differs from the established judgement in its outward manifestation called the Shari'a. The only judgement which is valid belongs to Allah in the heart of the matter, because the matter which occurs in the world is based on the judgement of the Divine Will, not on the judgement of the established Shari'a, (10) whose establishment itself comes from the Will. For that reason, He put His determination into effect. Therefore, Will only has determination in the matter, not in the act which it brings. The power of the Will (mashi'a) is immense. (11) This is why Abu Talib (12) considered it to be the Throne of the Essence, since the will itself necessitates
judgement. Nothing occurs in existence nor disappears from it without the Will. When there is opposition to the divine command here, it is called "rebellion". It is only commanding the means, not the command which brings things into being. None opposes Allah at all in what He does in respect to the command of the Will. Opposition only occurs in respect of the command of means. So understand that! Properly speaking, the command of the Will is directed to bringing the action itself into existence, not to the one at whose hands the action manifests itself. It is impossible that the action should not be. However it takes place in a particular locus, and so, at one moment, it is called opposition to the command of Allah, and at another moment it is called agreement and obedience to the command of Allah. The language of praise and blame follow the action accordingly. Since the matter itself is based on what we have stated about it, creation of all sorts therefore hopes for happiness. He designated this station as "mercy which encompasses everything." (13) It preceded divine wrath, and the predecessor comes before as is its right. That which the latter judges is what the former judged. Mercy obtained it since nothing preceded it, so this is one meaning of "His mercy preceded His wrath" that mercy judges the one who reaches it. It stands at the end. Therefore the end must be reached, and thus mercy and parting from wrath must be reached. It has jurisdiction over everything which reaches it according to what is given to it by the state of the one who arrives. Whoever possesses understanding witnesses what we have said. If they do not understand, they should take it from us. There is only what we mentioned in this matter, so rely on it and be in it now as we were. What we recited to you came from it to us, and from us to you is what we gave you from us. As for the softening of iron, (14) hard hearts are softened by reprimand and threat as fire softens iron. The hardness of hearts is a stronger hardness than that of stone. Fire breaks stone, calcifies it and does not soften it. Iron was only softened for him so that protective coats of mail could be fashioned. This is an instruction from Allah that the thing is only protected by itself.1 Mail protects against the spearhead, the sword, the knife and the arrowhead - protection against iron is by iron. The Muhammadan Shari'a brings, "I take refuge with You from You." Understand this! This is the spirit of the softening of iron. He is the Avenger, the Merciful, and Allah grants success. Notes to Chapter 17: 1. Qur'an 38:18-20. 2. 6:84;19:49; 21:72; 29:29. 3. Qur'an 34:13.
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Fusus al-Hikam The Seals of Wisdom
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side and something which derives fr
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essence, gives existence to the in-
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great progenitor. I have put in thi
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moment, their state required that t
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judgement of 'Umar regarding the pr
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which discusses the like of this, e
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19. i.e. they permit that He do the
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Nuh, peace be upon him, peace be up
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of existence. "...of the unbeliever
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Elevation has two references - one
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that one is hot and dry. They are j
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If the Essence were exempt from the
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2. ref. to hadith qudsî via Abu Hu
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what they indicate from text, immed
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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 50: and the side of creation. That appl
Page 51 and 52: This is the language of the general
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 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
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