The quotes and scans are coming from the book “Insan ul Kamil” (The perfect man), published by Darul Kutub Ilmiyah, Tahqiq Asim Ibrahim Al-Kayali Ash-Shazili Ad-Darqawi.
Note: This Shazili Darqawi also was the Muhaqiq of the explanation of Al-Jami and An-Nablusi of “Fusus ul Hikam” published by Darul Kutub Ilmiyah, so it shows the love of this Shazili Darqawi of ibn Arabi and Jili, and also Aisha Bewley, another Darqawi Shazili translated “Fusus ul Hikam” into English.
Plato has status of saint for these people
P 232, Al-Jili writes about his seeing Plato in hell:
“I met Plato, whom the people of Zahir (apparent) consider to be a Kafir, I saw that he had filled the invisible universe with lights and joy, and I saw having a status that I did not see except to some few of the Awliya. I said to him: “Who are you?” He replied: “The Qutb of the time and the unique of the time.”
Comment: So this is a clear proof that these Sufis venerate Plato and Aristotle and their creed of Wahdatul Wujud is based on the creed of Greek philosophers.
Defence and praise of Iblis by Al-Jili
P 240, Al-Jili defended Iblis:
“Know that when Allah (Ta’ala) created the soul of Muhammad (Nafs Muhammadiyah) from His essence, and the essence of the Truth gathers two opposites, He created the higher angels from the attributes of beauty, light and guidance of the soul of Muhammad (saw) as it has preceded, and He created Iblis and his followers from the attributes of Jalal, darkness and misguidance of the soul of Muhammad (saw), and his name was Azazil, and he was worshiping Allah (Ta’ala) for many thousands of years before the creation (of this world).
And the Truth had told him: “O Azazil, do not worship other than Me”, and when Allah created Adam (aley salam) and ordered the angels to prostrate towards him, the matter became confuse (iltabasa) to Iblis, and he thought that if he prostrated towards Adam, he would worship other than Allah, and he did not know that prostrating upon the order (of Allah) means in fact prostrating towards Allah, this is why he refused, and he was only named Iblis because of this confusion (Talbis) that occurred to him, understand this! Else his name before was Azazil and his Kuniyah Abu Marrah.
When Haqq (Ta’ala) said to him: “What prevents you from prostrating yourself to one whom I have created with Both My Hands. Are you too proud (to fall prostrate to Adam) or are you one of the high exalted?” ( Sad : 75) The high exalted are the angels created from the light of Allah like the angel called Nun and his similar, and the others were created from the elements (water, air and others) and they were those who were commanded to prostrate towards Adam.
He replied: “”I am better than he, You created me from fire, and You created him from clay.” ( Sad : 76) This answer shows that Iblis is among most knowledgeable of the creation about the etiquettes of the presence (with Allah) and most cognizant about questioning and what it necessitates from answer, because Haqq (Ta’ala) did not ask him about the cause preventing (prostration), and if it was such, the syntax would be: “Why did you refuse to prostrate to one whom I have created with Both My Hands?” Rather, He asked him about the substance preventing (prostration), so he spoke about the secret of the matter and said: I am better than he, meaning the reality of the fire, that is the natural darkness from which You created me is better that the reality of clay from which You created him, so this is the cause that necessitate that I should not prostrate…
And he (Iblis) did not add to this (any explanation) because of his knowledge that Allah (Ta’ala) knows his secret, and he knew that the station was the station of Qabd (restriction) and not the station of Bast (contraction), and if it was the station of Bast, he would have said after this: “I intended to do what You commanded me, that I should not worship other than You” but as he saw that the place was a place of blame, he showed good manners, and he knew from this blame that the matter had been confused to him originally, because Allah called him (by the name) Iblis and its morphology comes from confusion (Iltibas), and he was not called by this name before, so he realized that the matter was gone from him, and he did not show any remorse and regret, did not repent and seek forgiveness because of his knowledge that Allah does only what He wills, and that what Allah wills, it is what realities necessitate, and there is no way to change it or alter it, so Haqq expelled him from the place of proximity to the lower land…
And His saying “till the Day of Recompense” (in the verse “And verily!, My Curse is on you till the Day of Recompense.”) (Sad : 78) means restriction, when the day of recompense will pass, there will be no curse upon him, because the ruling of natural darkness will be raised on the day of recompense…So there will be no more curse on Iblis, meaning he will be removed from the presence only until the day of recompense because of what his original matter necessitates, and these are the natural matters preventing the soul from realizing the divine realities. As for after (the day of recompense), the natural dispositions will have perfection, so there is no curse rather pure proximity, and at this time, Iblis will return to the state of divine proximity in which he was, and this is after the disappearance of hell, because everything that Allah created must return to his original state, this is a certain matter, so understand!…
It has been said: verily Iblis when he was cursed, became excited and agitated because of the intensity of (his) happiness and he filled the universe with himself. It was said to him: “Do you behave like this while you were expelled from the presence?” He replied: “This is a gifted cloth by which my Beloved (Habeeb) distinguished me, neither a close angel nor any send Prophet will wear it.”
Comment: What Kufr is greater than this? Al-Jili is saying that Iblis didn’t have any wrong intention in his refusal to prostrate towards Adam, rather was mistaken and wanted to worship Allah alone. But then he came to know the secret, that Allah had decreed that he should be removed as Allah called him by the name Iblis, and then he accepted this secret…and he had a gift from Allah that no Prophets or Angels had…Astaghfirullah thumma Astaghfirullah…in the same line of Hallaj who praised Iblis and Pharaoh and same as ibn Arabi who said Pharaoh died upon Iman…
Defense of the Christians by Al-Jili
About the Christians, Al-Jili wrote that the Injeel (gospel) started with “In the name of the father, the mother and the son” like in the Quran we have “In the name of Allah, Ar-Rahmen Ar Raheem” and this is why Christians erred and Isa (aley salam) will defend them:
“‘Isa will say in answer: “Never did I say to them aught except what You (Allâh) did command me to say” (Maidah: 117) as an excuse for his people, meaning: You are The One who send towards them this speech whose beginning was “In the name of the father, the mother and the son”, when Your speech reached them, they understood it upon what was apparent from the speech, do not blame them for this, because they are upon what they know from Your speech, so their Shirk was the source/essence (ayn) of Tawheed, because they based on their knowledge of the divine information in themselves. Their example is the example of the Mujtahid who makes Ijtihad et errs and has a reward for his Ijtihad.
So ‘Isa (aley salam) sought to find an excuse for his people in his answer to Haqq when He asked him: “O ‘Iesa (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allâh?’ ” He will say: “Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner¬self though I do not know what is in Yours, truly, You, only You, are the All¬Knower of all that is hidden and unseen” (Maidah: 116)
This is what made him say: “if You forgive them, verily You, only You are the All¬Mighty, the All¬Wise” (Maidah: 118)
And he did not say in his saying: “If You punish them, You are severe in punishment” or similar words, rather he mentioned the forgiveness, seeking it from Al-Haqq for them, as a judgment from him that they did not exit from the truth, because the prophets (may the Salawat of Allah and His salam be upon them) do not ask forgiveness for someone while knowing that they deserve punishment…So Isa asking forgiveness for his people was based on his knowledge that they deserve such, because they were upon the truth in themselves though they were in the reality of the matter upon falsehood, so their being upon the truth according to their creed is that to which their matter will return even if they were upon falsehood, upon which is the reality of their matter.
This is why he said “If You punish them” and he used very nice words after, saying: “they are Your slaves (Ibad)” meaning they were worshiping You and they were not rejecting (You) nor among those having no Master (Mawla) – because the Kafir have no master- because in reality they were upon truth as Haqq (Ta’ala) is the reality (Haqiqah) of ‘Isa and the reality of his mother and the reality of the holy spirit, rather the reality of everything, and this is the meaning of ‘Isa (aley salam): “they are Your slaves (Ibad)”…
And among the mentioned manifestations (Tajjali), His manifestation in the unity that the people of ‘Isa witnessed in ‘Isa, in Maryam and in the holy spirit, so they witnessed Haqq in all of these Mazahir (meaning these three), and even if they were right in these manifestations, they erred and went misguided. As for their error, it consists in restricting this to ‘Isa, Maryam and the holy spirit. As for their misguidance, it is because they believed in absolute Tajseem (anthropomorphism) and restricted resemblance (Tashbeeh) in this unity…
Only the followers of Muhammad are upon the reality manifested in the Injeel, because the Injeel in its completion in a verse of the Quran is His saying (Ta’ala): “and breathed into him (Adam) from My soul” (Hijr : 28) and His soul is not other than Him, so this is an information of Allah (Subhanahu wa Ta’ala) of His Zuhur (manifestation) in Adam then He strengthened this by “We will show them Our Signs in the Afaq, and in their ownselves, until it becomes manifest to them that it is the truth” meaning that all the universe, referred by by Afaq and in their ownselves, is Al-Haqq (Allah)
Then He clarified this in His saying about Muhammad (saw): “Those who give pledge of allegiance to you give pledge of allegiance to Allah” (Fath: 10) and in His saying “He who follows the Messenger follows Allah)” (Nisa: 80)
So the people of Muhammad (saw) found guidance with this to the reality of the matter and that’s why they did not restrict the real existence in Adam only, because the verse does not particularize Adam, rather they had respect and knew that the meaning of Adam was every person of this human category, so they witnessed the truth in all parts of the existence…”
Comment: The Christians as well make a difference between the body of ‘Isa and the divinity, so they do not say of absolute anthropomorphism. So the only difference between the people of Wahdatul Wujud and the Christians is that Christians restrict their creed about ‘Isa and the holy spirit, while the people of Wahdatul Wujud affirm this for the whole creation…La Hawla wala Quwatta ila Billah
Al-Jili at the end of the book contradicted himself, and said that in fact, Christians did not enter anthropomorphism and restricting divinity to ‘Isa, his mother and the holy spirit was their sole error.
P 296, Al-Jili wrote:
« As for the Christians, verily they are the closest of all previous communities to the Truth (Ta’ala), and they are lower to the followers of Muhammad, and the reason is that they sought Allah (Ta’ala) and worshiped him in ‘Isa and Maryam and the Holy Spirit, furthermore they believed in the absence of divisibility into parts, moreover they said of His precedence from His existence in the newly fabricated (Muhdath) ‘Isa, and all of this is purification (Tanzeeh) from anthropomorphism (Tashbeeh) that the divinity deserves, but they restricted this to these three, so they descended from the ranks of Muwahhid”
Worship of stars is worship of Allah
P 293, Al-Jili even said that:
“As for the philosophers, verily they worshiped Him according to His names (Subhanahu wa Ta’ala), because the stars are the manifestations (Mazahir) of His names, and He (Ta’ala) is their reality by His essence. So the sun is the manifestation of His name “Allah”, because it gives its light to all the stars in the same manner as all His names, their realities derivate from the name “Allah”. And the moon is the manifestation (Mazhar) of His name “Ar-Rahman”, because it is the best of stars in taking the light of the sun, in the same manner as the name “Ar-Rahman” is in relation to the name “Allah” compared to the others names as it has preceded in its chapter…
So when the souls of the philosophers tasted this in their feeling present by predisposition in them by the divine Fitrah, they worshiped these stars because of this divine Latifah (subtle reality) present in the stars, and then when Al-Haqq was the reality of these stars, this necessitate that He was the worshiped by essence, so they worshiped Him in this secret. There is none in the creation but he worships Him…”
The concept of the perfect man (Insanul Kamil) and Haqiqah Muhammadiyah
Abdul Karim Al-Jili wrote in his “Insan ul Kamil”, chapter 60, as translated by Nicholson in his book “Studies in Islamic Mysticism”:
“The Perfect Man is the Quṭb (axis) on which the spheres of existence revolve from first to last, and since things came into being he is one (wáḥid) for ever and ever. He hath various guises and appears in diverse bodily tabernacles (kaná’is): in respect of some of these his name is given to him, while in respect of others it is not given to him. His own original name is Mohammed, his name of honour Abú ’l-Qásim, his description ‘Abdullah, and his title Shamsu’ddín. In every age he bears a name suitable to his guise (libás) in that age. I once met him in the form of my Shaykh, Sharafu’ddín Ismá‘íl al-Jabartí, but I did not know that he (the Shaykh) was the Prophet, although I knew that he was the Shaykh. This was one of the visions in which I beheld him at Zabíd in A.H. 796. The real meaning of this matter is that the Prophet has the power of assuming every form. When the adept (adíb) sees him in the form of Mohammed which he wore during his life, he names him by that name, but when he sees him in another form and knows him to be Mohammed, he names him by the name of the form in which he appears. The name Mohammed is not applied except to the Idea of Mohammed (al-Ḥaqíqatu ’l-Muḥammadiyya). Thus, when he appeared in the form of Shiblí, Shiblí said to his disciple, “Bear witness that I am the Apostle of God”; and the disciple, being one of the illuminated, recognised the Prophet and said, “I bear witness that thou art the Apostle of God.” No objection can be taken to this: it is like what happens when a dreamer sees some one in the form of another; but there is a difference between dreaming and mystical revelation, viz., that the name of the form in which Mohammed appears to the dreamer is not bestowed in hours of waking upon the Ḥaqíqatu ’l-Muḥammadiyya, because interpretation is applicable to the World of Similitudes: accordingly, when the dreamer wakes he interprets the ḥaqíqa of Mohammed as being the ḥaqíqa of the dream-form. In mystical revelation it is otherwise, for if you perceive mystically that the ḥaqíqa of Mohammed is displayed in any human form, you must bestow upon the ḥaqíqa of Mohammed the name of that form and regard its owner with no less reverence than you would show to our Lord Mohammed, and after having seen him therein you may not behave towards it in the same manner as before. Do not imagine that my words contain any tincture of the doctrine of metempsychosis. God forbid! I mean that the Prophet is able to assume whatever form he wishes, and the Sunna declares that in every age he assumes the form of the most perfect men, in order to exalt their dignity and correct their deviation (from the truth): they are his vicegerents” outwardly, and he is their spiritual essence (ḥaqíqa) inwardly.
“The Perfect Man in himself stands over against all the individualisations of existence. With his spirituality he stands over against the higher individualisations, with his corporeality over against the lower. His heart stands over against the Throne of God (al-‘Arsh), his mind over against the Pen (al-Qalam), his soul over against the Guarded Tablet (al-Lawḥu ’l-maḥfúẓ), his nature over against the elements, his capability (of receiving forms) over against matter (hayúlá).…He stands over against the angels with his good thoughts, over against the genies and devils with the doubts which beset him, over against the beasts with his animality. …To every type of existence he furnishes from himself an anti-type. We have already explained that every one of the Cherubim is created from an analogous faculty of the Perfect Man. It only remains to speak of his correspondence with the Divine names and attributes.
You must know that the Perfect Man is a copy (nuskha) of God, according to the saying of the Prophet, “God created Adam in the image of the Merciful,” and in another ḥadíth, “God created Adam in His own image.” That is so, because God is Living, Knowing, Mighty, Willing, Hearing, Seeing, and Speaking, and Man too is all these. Then he confronts the Divine huwiyya with his huwiyya, the Divine aniyya with his aniyya, and the Divine dhát (essence) with his dhát—he is the whole against the whole, the universal against the universal, the particular against the particular.… Further, you must know that the Essential names and the Divine attributes belong to the Perfect Man by fundamental and sovereign right in virtue of a necessity inherent in his essence, for it is he whose “truth” (ḥaqíqa) is signified by those expressions and whose spirituality (laṭífa) is indicated by those symbols: they have no subject in existence (whereto they should be attached) except the Perfect Man. As a mirror in which a person sees the form of himself and cannot see it without the mirror, such is the relation of God to the Perfect Man, who cannot possibly see his own form but in the mirror of the name Allah; and he is also a mirror to God, for God laid upon Himself the necessity that His names and attributes should not be seen save in the Perfect Man. This obligation to display the Divine attributes is the “trust” (amána) which God offered to the heavens and the earth: they were afraid to accept it, “but Man accepted it; verily he is unjust and ignorant” (Kor. 33, 72), i.e., unjust to his own soul in letting it suffer degradation (from the things of this world) and ignorant of his real worth, because he is unaware of that with which he has been entrusted.…Beyond the plane of the Names and Attributes, which are ranged on the right and left of him according to their kind, the Perfect Man feels through his whole being ” a pervasive delight, which is named the delight of the Godhead” (ladhdhatu ’l-iláhiyya).…Here he is independent of his modes, i.e., the Names and Attributes, and regards them not at all. He knows nothing in existence save his own nature (huwiyya), contemplates the emanation (ṣudúr) from himself of all that exists, and beholds the Many in his essence, even as ordinary men are conscious of their own thoughts and qualities; but the Perfect Man is able to keep every thought, great or small, far from himself: his power over things does not proceed from any secondary cause but is exercised freely, like other men’s power of speaking, eating, and drinking.”
Comment: So for Al-Jili, the perfect man is a copy of Allah and also the Haqiqah Muhammadiyah. Also the creed of Haqiqah Muhammadiya appearing in saints is similar to the Hindu creed of Tanasukh, and many Sufis believe that the Sufi saint can transfer his soul in other bodies.
The creation is like ice and Allah like water
The quotes below will come from the summarized English translation of “Insan ul Kamil” by Beshara publications, under name “Universal man”, translation Titus Burckhardt in French and from French to English Culme-Seymour.
Al-Jili wrote (eng trans. P 30-31):
“The world is comparable to the ice, and al-haqq to the water which is the origin of this ice. Now, the name ‘ice’ is only lent to this coagulation, and it is the name water which is understood according to its Essential Reality (haqiqah).
Elsewhere I alluded to that in my ode (qasidah) called “The Lights of Mystery in the Essential Singularities”, – a sublime qasidah of which time will never retrace the rich embroidery of truths and which this era will not understand. As for the allusion of which I have just spoken, it is found in the following passage:
In parable, the creation is like ice,
And it is Thou who art the gushing water.
The ice is not, if we realised it, other than its water,
And is not in this condition other than by the contingent laws. But the ice will melt and its condition will dissolve,
The liquid condition will establish itself, certainly.
The contrasts are united in one single beauty.
It is in that that they are annihilated and it is from them that it radiates.”
Comment: This explanation is given nowadays by the Christians to explain the trinity, that the water, ice and vapour are the same thing in different forms.
The slave acquires attributes of Allah for Al-Jili through the Holy Spirit
P 48 of English translation:
“When God reveals Himself to His servant in one of His Qualities, the servant soars in the sphere of this Quality until he has reached the limit by way of integration (al-ijmal), not by distinctive knowledge, for those who realise the Divine Qualities do not have distinctive knowledge except by virtue of integration. If the servant soars in the sphere of a Quality, and he realises it entirely by (spiritual) integration, he is seated on the throne of this Quality, so that he assimilates it into himself and becomes its subject; from then on, he encounters another Quality, and so on until he realises all the Divine Qualities.
Let that not confuse thee, my brother, for, as for the servant, God, wanting to reveal Himself to him by a Name or by a Quality, extinguishes him, annihilates his self and his existence; then, when the creaturial light is put out, and the individual spirit is effaced, God causes to reside in the creaturial temple (haykal), without his having for that a Divine localization (hulul) (notes of Titus Burckhardt: It is to avoid the error of the ‘localization’ or ‘inhabitation’ of God that Islam rejects the Christian dogma of incarnation; for the same rea¬son, the Christian doctrine insists on the distinction of the two natures of Christ.) , a subtle reality” which will be neither detached from God nor joined to the creature, thus replacing that which He stripped from him, for God reveals Himself to His servants by generosity; if He annihilated them without compensation, it would not be by generosity on his part, but by rigour; far be it from Him that it should be thus!
THIS SUBTLE REALITY IS THAT WHICH ONE CALLS THE HOLY GHOST (AR-RUH AL-QUDS). Now, since God establishes, from His Essence, a subtle reality in the place of the servant, His rev¬elation is communicated to this reality, so that He reveals Himself only to Himself, although we then call this Divine Subtle Reality ‘servant’, seeing that it takes his place; or: there is there neither ser¬vant nor Lord, for if the servant no longer exists, the Lord ceases to be Lord; in reality, there is nothing more than God alone, the Unique, the One.
The creature has being only by contingent attribution, In reality it is nothing.
When the Divine Lights appear,
They efface this attribution,
So that the creatures were not, nor ceased to be.
God extinguished them, but in their essences, they have never existed,
And in their extinction they subsist…
When they are annihilated, the Being returns to God;
He is then such as He was before they became;
The servant becomes as if he had never existed,
And God is as if nothing had ever ceased.
However, when the Divine fulgurations appear,
The creature is invested from the Light of God and becomes one with Him.
He extinguishes him, then He substitutes Himself for him;
He lives in the place of the creatures, and yet they have never occupied anything.
Like waves, of which the principle is the unity of the sea, And which, in their multitude, are united by it;
When it is in movement, it is the waves which are it in their totality, And when it is calm, there are neither waves nor multiplicity.
Know that the unveilings of the Divine Qualities are but the assimilation, by the essence of the servant, of the Qualities of the Lord, this assimilation being innate, principial and definite, in the same manner that a quality attaches itself to its own subject. And that must be understood, as we were saying, in this sense that the Divine Subtle Reality, which substitutes Itself for the servant and occupies the organism (al-haykal), Itself assimilates the Divine Qualities in an innate, principial and definitive manner, so that it is God alone who attributes to Himself the Qualities which are His, the servant having nothing to do with it.”
P 56, Al-Jili further explains this:
“By ‘those who have realised the Essence’ (adh-dhatiyiun), one means the men in whom lives the Divine Subtle Reality, in the sense where we were saying that God, when He reveals Himself to His servant and He extinguishes the individuality, establishes in him a Divine Subtle Reality which may be of the nature of the Essence or of the nature of the Divine Qualities. When it is of the nature of the Essence, the human constitution (haykal) (where it lives) will be the Unique Perfect Being, the Universal Support, the pole around which existence turns, that to which is addressed the inclining and prostration (in the ritual prayer). Through him God safeguards the world. He is the Mandi”, the Seal of the Saint¬hood and the representant (al-khalifah) of God on earth. It is to him that the story of Adam” refers. He influences the realities of existence like the magnet draws the iron. He tames the world by his grandeur, and by his power he does that which he wishes.”‘ No single thing is hidden from him,…”
P 49 and after, Al-Jili details how some people can have only some attributes of Allah like life, knowledge, seeing, hearing, power and others:
“Men participate in this revelation of the Divine Qualities according to their spiritual receptivities, according to the continuity of their wisdom and the force of their decision.
The servant to whom God reveals Himself by the Quality of Life, becomes himself the life of the entire world; he sees the unfolding of his own life in all that exists, bodies and spirits. He contemplates ideas like forms which take their life from he him¬self; there will exist for him neither forms derived from ideas – like words and acts – nor subtle forms – like spirits – nor corporal forms of which he will not be the life, and he will be conscious of the manner in which this life emanates from him. He realises that directly, without intermediary, by an intuition that is essentially Divine and mysterious. I myself was in this state during a certain time; I contemplated the life of beings in myself, and I distinguished in what measure each one of them participated in my life; but, each one of them participated according to its own essence; however I was unique in my life and without internal separativity. That lasted until the hand of the Divine Assistance transported me towards another state of knowledge, – and yet there is no ‘other’.
To some, God reveals Himself in the Quality of the Knowledge (al-‘ilm). For, God being revealed in the Life which penetrates everything, the servant tastes, by the Unity of this Life, all that which constitutes the nature of things: from then on, the Essence reveals Itself to him in the cognitive quality, so that he will know the entire universe with the deployment of all his worlds, from their origin to their return in the principle; he knows of all things how it was, how it is and how it will be; he knows that which did not exist and that which, not existing, was not non-existing; he knows how would be that which is not, if that ever was. Of all that he has an innate knowledge, principal and intuitive, through his own essence and by virtue of his penetration at once integral and distinctive of the objects of knowledge; he knows by a distinctive manner in his integration, although his knowledge is realised in pure non-manifestation (ghayb al-ghayb)…
To some, God reveals Himself in the Quality of the Sight (al-basar). For, revealing Himself first by the total intellectual vision which penetrates everything, God will reveal Himself more particularly in the Quality of Sight, so that the sight of the servant will become the organ of his knowledge; there is not from then on either Divine Science or creatural science which is not the object of the servant’s vision; he sees beings just as they are in the pure non-manifestation; however – a strange thing – he is ignorant of them in his exterior consciousness…
To some God reveals Himself through the auditory Quality (as-sam’), so that they hear the enunciations of minerals, of plants and animals, likewise the language of the angels and other languages; distant things are manifested to them as nearby things. The fact is that the servant to whom God reveals Himself by the auditory Quality, hears by virtue of the Unity of this Quality all the diverse languages as well as the subtle call of the minerals and plants. In this state of unveiling I heard the science of the Compassionate Beatitude (ar-rahmaniyah) expressed by the Compassionate (ar-rahman); from that I learnt the recitation of the Koran; I was the rhythm and He was the measure. But that will only be under¬stood by the ‘people of the Koran’, who are chosen amongst the people of God.”
Then Al-Jili claims that some saints are elevated to the Lotus tree where the Prophet (saw) went:
“To some who are elevated up to the ‘Lotus-Tree of the Extreme Limit’ it will be said: “My friend, thy me (aniyah) is My Thee (huwiyah); thou art the Essence of Him and He is none other than Me. My friend, it is by My work that thou art unfolded, and by My Unicity that thou art differentiated, but the work that thou art unfolds Me, and thine ignorance covers Me. I am thy goal; I am thine, not Mine; thou art My goal; thou art Mine, not thine. My friend, thou art the point which the circumference of existence has for centre, so that thou art the adorer in it and adore it at the same time. (ABID AND MA’BOOD) Thou art the light, thou art the manifestation; thou art the beauty (al-husn) and the ornament (az-zayn); thou art as the eye with respect to the man and as the man with respect to the eye (or to the Essence: al-‘ayn).”
Then Al-Jili claims some hear same sound of the bell that the Prophet (saw) used to hear during Wahi
“To others – of those who contemplate the Divine Qualities –God reveals Himself by the Quality of the All Powerful (al-qudrah), so that things are constituted in the non-manifested world, by the will of the contemplative, and all that the individual world contains conforms to his model … It is in this state that I heard the sound of the Bell (that the Prophet heard at the time of the revelation); then my composition was dissolved, my contours disappeared and my name was effaced. I was under the intense ascendancy which seized me, like an old gown that is caught on a high tree and a powerful wind carries away shred by shred. I could see objectively (shuhudan) only lightning, thunder, clouds from which rained lights and oceans where waves were of fire. “The heavens and the earth drew together the one against the others”, and I found myself in the “darknesses upon darknesses”. The Power did not cease to tear away from me one faculty after another, and to transpierce one desire after another, until the Divine Majesty struck me down, and the Supreme Beauty gushed out by the needle’s eye of the imagination; then was loosened, in the Supreme Aspect, the clasp¬ing of the right Hand. At once things came into existence; the darkness ceased, and after the ark was seated on the Mount Judi , one heard a cry: “Oh you, heaven and earth, come to Us whether you like it or not! They replied: we come obediently.” (Koran, XLI, 10) …
Comment: One can see similarity with the Christian creed and the role of the Holy Spirit. This Holy Spirit is not detached from Allah for Al-Jili and one can see that Greek philosophers corrupted the creed of the Christians and made them believe in trinity and in the same way, Sufis under influence of Socrates, Plato and others made this creed of Wahdatul Wujud. And the sayings that the slave acquires the attributes of Allah have been clearly said my many Sufis, including Imdadullah Al-Makki and others. So this is an agreed upon matter for the believers in Wahdatul Wujud.
The slave forced to sins and being obedient according to will
P 38 of English translation:
“Some see themselves as the object of Divine Action; their own action follows that of God. They consider themselves as obedient in an action conforming to Divine prescriptions, and they consider themselves as disobedient when the action is contrary to these prescriptions, while still being, themselves, despoiled of all their own power, force and will. Others are not conscious of their own action at all; they see only the action of God. Such a man does not at all consider himself as author of an action, he would not say he was obedient in the action conforming to the Sacred Law, nor would he say he was disobedient in a contrary action. In this category of contemplatives, there are to be found those, who having partaken of thy meal, swear afterwards that they have not eaten, who drink and swear they have not drunk; then they swear that they have not sworn, and in the view of God they will be sincere and truthful. There is there a point that only he who has himself tasted and really lived this contemplative state will understand…
Yet others contemplate God sometimes in obedience, sometimes in the contrary…
Some, contemplating the Divine Action in the disobedience, are unappeased, but cry and distress themselves and become sad and ask God to pardon them and to preserve them from transgressions, while they throw themselves under the compulsion of the Divine Power; it is there the proof of their sincerity, of the purity of their vision and of the absence of individual desire in that which has been destined to them. Others do not distress them¬selves, are not saddened and do not ask to be preserved from transgressions, but remain calm under the flow of the Power and act as It turns them, without there finding any sensation. That is the proof of the strength of their intuition in this state of contemplation, which is superior to the first, if he does not mingle therein any suggestion of the soul.
In others God will transform their disobedience into obedience, so that their actions will not be counted as transgressions by God. In others, their apparent disobedience is in itself obedience, since it is conforming to the Divine Will, although the Divine Commandment contradicts that which the Divine Will requires of them. In this state, the servant will be disobedient with regard to the Commandment and at the same time obedient (“disobedient” in English translation but Arabic text affirms “obedient”) and conforming to the Will. The fact is that he contemplates, before the action, the Divine Will with regard to him; he is, then, in reality conforming to the Divine Will, while still seeing the influence of the Divine Power on him and how God turns him this way and that.”
Some are tested by that which God reveals of Himself to them in something that is blameworthy at once in his essence and ac¬cording to the exterior Law; they contemplate God casting them in heresy, and they abandon themselves there, knowing all the time that they are heretics.” It is that they are determined by the apparition of God in such or such an action.”
Comment: So this shows that the people of Wahdatul Wujud are Jabiris in creed, they believe that the creature does not have any power and Allah decides for them sins and disobedience, and in fact the people are disobedient to the Shari’ah but obedient according to the will of Allah…Astaghfirullah.
May Allah send Salah and Salam on the Prophet (saw), his household and his companions and those who follow them.
Compiled by Ali Hassan Khan