The Seal of the Wisdom of Being Lost in Love1 in the Wisdom of Ibrahim (Abraham)

Ibrahim is called the intimate friend, and he was an intimate friend (khalîl), because he was penetrated (takhallal) and gathered all the qualities of the Divine Essence. The poet says:

You pervaded the course of my spirit,

     and that is why the intimate friend is called the intimate friend.

It is like the colour which permeates the coloured, so it is a non-essential matter ('arad) in respect to its essential substance (jawhar),2 and it is not like the place and that which it occupies. Or it means the penetration of the Real into the existence of the form of Ibrahim. Each of these two principles is true as was mentioned, for each points to an aspect which appears without overstepping it.

Do you not see that the Real is manifest in the qualities of beings in-time and He gives news of that from Himself, and He is even manifest in the attributes of imperfection and the attributes of blame? Do you not see that the creature is manifest with the qualities of the Real from first to last, and all of them belong to him as the attributes of in-time things belong to the Real? "Praise belongs to Allah," so the results of praise from every praiser and one praised go back to Him, and "the whole affair will be returned to Him," (11:132) It includes what is blameworthy and praiseworthy, and there is only one or the other.

Know that when something is penetrated by something the first is contained by the second, so the penetrating is the name of the actor veiled by the penetrated, which is the name of the one acted upon, and it is the Outwardly Manifest. The name of the actor is the Veiled, the Inwardly Hidden. It is its food, as water permeates wool and so makes it expand. If the Real is the Outwardly Manifest, then the creature is veiled within Him, and creation is all theNames of the Real, His hearing and seeing, and all His ascriptions and discernments. If the creature is outwardly manifest, then the Real is veiled and hidden in him, and so the Real is the hearing of the creature, and his seeing, hand and foot, and all his faculties as it related in sound hadith.3

If the Essence were exempt from these relations, it would not be divinity. These relations are made by our sources, so we make Him god by our dependence on His godness. He is not recognised until we are recognised. The Prophet, peace be upon him, said, "Whoever knows himself knows his Lord." Such a person is the creature with the most knowledge of Allah. Some sages, especially Abu Hamid al-Ghazali, claim that one can have gnosis of Allah through disregarding the world. This is false. Indeed, the non-time pre-time is not recognised as god until that which depends on its being God is known. Thus it is a proof of Him.

Then after this, in the second state,4 unveiling accords you that the Real Himself is the source of the proof of Himself and His godness. The universe is but His tajalli in the forms of their source-forms whose existence is impossible without Him. He assumes various forms and modes according to the realities of these sources and their states, and this is after our knowledge of Him that He is our God.

Then the last unveiling comes, so our forms appear to you in Him, and some of us appear to others in the Real, and then some of us recognise each other and some of us are distinct from one another. Among us are those who recognise that our recognition of ourselves occurs in the Real, and some of us are unaware of the presence in which this recognition of ourselves takes place. "I seek refuge with Allah from being one of the ignorant." (2:67)

By the two unveilings together, He only judges us by ourselves, rather we judge ourselves by ourselves, but through Him. That is why He says, "Allah's is the conclusive argument," (6:149) meaning against those who are veiled when they say to the Real, in conformity with their desires, "Why did you do this or that to us?", thinking that it was not in conformity with their desires. "On the Day when the legs are bared," (68:42) means the matter which the gnostics unveil here. They see that the Real did not do to them what they allege that He did, but that it was from themselves. For He only lets them know what they are in themselves. From this their argument will dissolve, and the decisive proof of Allah will remain.

If you say, what is the benefit of His words, "If He had willed, He could have guided every one of you," (6:149; 16:9) we say in If He willed "if (law)" is a particle of impossibility showing impossibility. He only willed the matter as it is. But the source of possibility accepts the thing and its opposite in the principle of logical proof, and it is the same with any two logical principles. That which occurs is that which the possibility implies in the state of its immutability. The meaning of "If We had guided you" is, had He shown you the Truth. Allah does not open the inner eye of every possibility in the universe to the perception of the matter as it is. There are those who know and those who are ignorant. Allah did not so will, so He did not guide all of them, and He will not will it, and it is the same as if He had willed it. How would He will this which is not? His volition is unified in its connections. It is a relationship dependent on the known, and the known is you and your states. Knowledge does not have an effect on the known, rather the known has an effect on knowledge, and so it accords from itself what it is in its source.

Divine discourse relates according to what agrees with the ones addressed and what logical reflection accords it. It does not come according to what unveiling gives. For that reason, there are many believers, but the gnostics who possess unveiling are few. "There is not one of us who does not have a known station," (37:164) and it is what you are in your state of immutability which you manifest in your existence. This is if it is confirmed that you have existence. If existence is confirmed to the Real and not to you, the judgement is yours without a doubt in the existence of the Real. If it is confirmed that you are existent, then the judgement is yours without a doubt, even if the judge is the Real. It is only the overflowing of existence on you.

You only praise yourself and you only blame yourself, and praise is only due to Allah for the overflowing of existence, for that is His, not yours. You are His nourishment by conditions, and He is your nourishment by existence. He is specified by what specifies you. The command comes from Him to you, and from you to Him, even though you are called obligated, a passive name (mukallaf), and He is not called obligated since there is no imposition upon Him.

He praises me, and I praise Him.

     He serves me and I serve Him.

In one state I draw near to Him,

     and in sources I deny Him.

So He knows me and I do not know Him,

     and I know Him and I witness Him.

Where is independence

     when I help Him and assist Him?

That is why the Real brought me into existence.

     Then I knew Him and manifested His existence.

Hadith5 brought us that,

      and in me He achieved His goal.

Then the intimate friend, Ibrahim, peace be upon him!, possessed this rank by virtue of which he was called the intimate friend. For that reason, he made hospitality to guests a sunna. Ibn Masarra 6 associates him with the angel Mika'il in respect to provisions. Provision is that which nourishes those provided for: when provision permeates the essence of the one provided for until nothing remains in it except permeation and nourishment flows in all the parts of the one nourished. There are no parts in divinity, so all the divine stations are penetrated which are designated by the Names, and by which His Essence is manifested.

We are His as our proofs confirm,

     and we are ours.

Only my being belongs to Him,

     and we are His as we are ours.

I have two aspects: Him and me,

     but He does not have "me" through me.

However, His place of manifestation is in me,

      so we are His - like me.

"Allah speaks the truth, and He guides to the Way." (33:4)

1. Huyûm is the intense love and passion which causes bewilderment and distraction.

2. These terms are similar to the "ontic" and "ontological", particularly in Martin Heidegger.

3. ref. to hadith qudsî via Abu Hurayra, "My slave does not draw near Me with anything I love more than what I have made obligatory for him. My slave continues to draw near me with superogatory actions until I love him. When I love him, I am his hearing with he hears, his sight by which he sees, his hand with which he strikes, and his foot with which he walks." (Sahih al-Bukhari, 81:38:2)

4. The first unveiling was annihilation (fanâ') and the second is going-on (baqâ').

5. "I created existence so that I might be known."

6. Muhammad ibn Masarra al-Jabali, Andalusian Sufi and thinker, born in Granada 269 /883 and died near there in 319/931.


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