Ibn Hamawayh—an associate of Ibn ‘Arabī. Some of these reports were also mentioned by ‘Umar al-Mullā in Wasīlat al-Muta‘abbidīn (The Worshippers’ Means), and by Ibn Sab‘īn and others like them, who transmit reports unanimously judged to be fabricated lies by those versed in hadith. They have narrated hadiths conveying this meaning, all of which are false. Indeed, long ago I met a highly revered shaykh among Ibn Hamawayh’s followers, whom his companions called Sultān al-Aqtāb (Sultan of the Poles). We discussed the book al-Fusūs (The Bezels), which he greatly revered, along with its author. When I showed him some of what it contained, he was appalled and began citing reports of this kind. I explained to him that all of them were false.

(Eleventh)

His statement, “The Seal of the Saints was a saint while Adam was between water and clay”—up to his words, “The Seal of the Messengers, with regard to his sainthood, stands in the same relation to the Seal of Sainthood as the saints and messengers stand to him”—and through to the end of the passage, repeats the earlier claim that Allah’s Messenger, peace and blessings be upon him, is like all the other prophets and messengers in relation to this purported Seal: he draws from his lamp-niche knowledge of Allah, which is the highest knowledge, namely the unity of existence. He also states that he is “the leader of them all and the master of Adam’s descendants in opening the door of intercession. Thus he specified a particular circumstance, rather than speaking generally”—up to his words, “Thus Muhammad attained supremacy in this particular station.”

He therefore falsely attributed to Allah’s Messenger, peace and blessings be upon him, the statement:

“I am the master of Adam’s descendants in intercession alone.”

He committed heresy and uttered a fabrication by claiming that the Prophet’s supremacy is confined to intercession and does not extend to the other ranks, whereas the fictitious Seal is supreme in knowledge of Allah and in other spiritual stations.