The writer of these lines, Hasan Hasanzade Amuli says: “This precious treasure by the name of ‘The Bezel of Wisdom of Infallibility (hikmah ‘ismatiyyah) (as embodied) in the Word of Fatimah’” is considered to be an addition and supplementary to the exceptional book, ‘Fusus al-Hikam’ (Bezels of Wisdom) by the greatest master (al-Shaikh al-Akbar) Muhyi al-Din al-Ta’i al-Hatami. This series of writings, penned by the hands of the lowest (of creation), is divided into twenty-two subjects.

First of all, with regard to the above-mentioned title, i.e. ‘The Bezel of the Wisdom of Infallibility (hikmah ‘ismatiyyah) [as embodied] in the Word of Fatimah’ we must say that the Fusus al-Hikam is made up of twenty-seven bezels, each bezel being named after one of the Perfect Men which is expressed as a word/logos (kalimah).

In every bezel the dominion and axis of the discussion is one of the major important issues of the Qur’an and of the mystical, fundamental and primary sciences of human development.

For example, the bezel of Adam (‘a) is about the obligation of having a Khalifah and a Universal Perfect Man.

The bezel of Seth is about bestowments, grants and gifts.

The bezel of Ishmael is about the eternal punishment, parts of Heaven and Hell and the situation of souls in Isthmus (barzakh) and the Resurrection.

The bezel of Jacob it is about religion.

The bezel of Joseph it is about sleep, imagination (tamathul) and the imaginal realm.

The bezel of Hud is about incomparability and resemblance, that is limitedness and unlimitedness.

The bezel of Shu‘ayb is about the heart and the renewal of ideals.

The bezel of Ezra is about predetermination and destiny, the secrets of destiny and prophethood from the legislative point of view and from the point of view of its station.

The bezel of Solomon is about obligatory Divine Mercy and gratitude.

The bezel of Jonah is about the reality of invocation (dhikr), its levels and human decorum.

The bezel of Elias is about illusion, supplication and the answering of prayers.

And the last one is the bezel of Muhammad which is about singularity.

The opening of the Fusus al-Hikam is ‘The Bezel of Divine Wisdom [as embodied] in the Word of Adam’, and it ends with ‘The Bezel of the Wisdom of Singularity [as embodied] in the Word of Muhammad’.

These complete twenty-seven words and Perfect Men, being: Adam, Seth, Noah, Idris1, Abraham, Isaac, Ishmael, Jacob, Joseph, Hud, Salih, Shu’ayb, Lot, Ezra, Jesus, Solomon, David, Jonah, Job, John, Zachariah, Elias, Luqman, Aaron, Moses, Khalid and Muhammad, may the prayers and peace of Allah be with them all.

In the holy Qur’an, the names of only twenty-five of the Prophets were named. They are: Muhammad (S), Adam, Idris, Noah, Hud, Salih, Abraham, Lot, Ishmael, Isaac, Jacob, Joseph, Job, Shu’ayb, Moses, Aaron, Jonah, David, Solomon, Elias, Ilyasa’, Zachariah, John, Jesus, and Dhul-Kifl, may the prayers and peace of Allah be with them all.

Of the mentioned Prophets in the Qur’an, only Ilyasa’ and Dhul-Kafl were not named in the Fusus al-Hikam and there is a special bezel named for every one of the other twenty-three persons. Four other persons are mentioned in the Fusus and for each one there is a separate bezel named after them.

They are: Seth, Ezra, Luqman, and Khalid, peace be with them all. All the names that we have cited are mentioned in the supplication of the beginning of the blessed month of Rajab (al-Istiftah) in Shaikh al-Tusi’s ‘Misbah al-Mutahajjid’.

• 1. Elias is Idris, because he had appeared and disappeared, meaning that he was sent twice. Once, before the occultation he was Prophet Idris:
  “Also mention in the Book the case of Idris; He was a man of truth (and sincerity), (and) a prophet” (19:56).
  “And We raised him to a lofty station” (19:57).
  His occultation lasted three hundred and sixty-five years, and after that he reappeared with the name of the Messenger Elias;
  “So also was Elias among those sent (by Us)” (37:123).
  The Greatest Master (Ibn al-‘Arabi) stated in the beginning of the bezel of Elias in Fusus al-Hikam “Elias, who is Idris was a prophet before Noah and Allah raised him to a lofty station...” and we have excessively written about this in our annotations on Qayisari’s commentary on the Fusus al-Hikam.