The knower [1] is the one who has realized the station of annihilation [2] in the Essence…

The knower [1] is the one who has realized the station of annihilation [2] in the Essence [3] and subsistence [4] through the Essence, and has witnessed the unity of the Essence, the attributes [5], and the acts [6].

In the name of Allah, the Most Gracious, the Most Merciful. And may Allah bless our master and lord Muhammad, his family, and his companions and grant them peace. Praise be to Allah, who planted in the hearts of His saints gardens of divine fragrances and remembrances; and praise be to Allah, who watered them with the generosity of His eternal love, so they became lush with branches and blossoms; and praise be to Allah, who perfumed their expanses with the fragrances of His lordly knowledges, so they became firm in roots and radiant in clusters and fruits; and praise be to Allah, who placed in them spiritual birds of attraction ¹ that glorify and sanctify Him at night and at the ends of the day; and praise be to Allah, who clothed them with the lights of His holy gifts, so they swayed with joy and leaned with what appeared upon them of flashes of happiness and glad tidings ²; and praise be to Allah, who surrounded them with pavilions of blessing and prosperity, watched them with the eye of His care, and protected them from calamities and adversities. And blessings and peace be upon our master and lord Muhammad, the foundation of its structure and the secret of its meaning—whoever sips from the wine of blessing upon him casts off restraint, tears the veils, and the springs of divine wisdoms burst forth upon his tongue, so he emerges from the confines of human limitations and charges against kings, rulers, and free men. So bless him, O Allah, and bless his family, the noble and righteous, and his companions, the venerable and pure, with a blessing by which we seek the pleasure of our Lord, the Forbearing, the Forgiving, and by which we clothe ourselves among the lovers with a robe embroidered with the gifts of Muhammadan knowledges and the subtleties of secrets, adorned with the realities of Ahmad's ³ gnoses and the dawning lights. I boast of its prophetic beauties in the assemblies of the righteous and good, and I drag the train of pride with the perfection of its Mustafan ⁴ care in this abode and in that abode, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. Unless you yearned for those abodes, The nightingale would not lament on the highest branches. Nor would a lightning flash from your direction pass Without my shedding copious tears. And what is my regret? Where is the time of the sanctuary, And where are those short nights? Nor would my heart burn—when will we meet, And the fire within the heart be extinguished? Nor would the beloved ones look—they have arrived, And union takes fire from separation. I say to the soul: Rejoice in the meeting, Love has joined and the settlement is firm. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the breeze of the garden of the rose of gifted knowledge, the light of the chamomile of the treasure of the sought secret, the flower of the meadows of the gardens of the veiled essence, the basil of the book of the unfolded page of the written openings ⁵, the water of the eye of the life of drunk happiness, by whose radiant face the clouds of gifts are sought for the land of hearts, and by whose spirituality the rainclouds of mercies descend from the heaven of the unseen, and by the flood of his Ahmad's ³ support the trees of lordly realities are pollinated ⁶ in the heart of every wayfarer and attracted one ¹, and by the specificity of his Ahmad's ³ secret the branches of eternal subtleties spring forth in the innermost selves of every lover and beloved, and by the perfection of his prophetic care the fruits of divine sciences are harvested for the masters of gnostic indications and the people of the desired secret, and by the blessedness of his Mustafan ⁴ gaze the bodies of his followers are purified from the filth of impurity and defects, and by the blowing of the breeze of his Mawlawi ⁷ breaths the states of the individuals safe from desires and accidents of deficiency and negation become fragrant, and by the descent of his holy rains the land of hearts becomes fertile after its barrenness, and by the blessing of his exalted remembrances the souls of the lovers find ease and ascend to the carpet of their proximity, thus witnessing the Beloved in the manifestations of divine theophanies and hearing from the heaven of the unseen: "My beloved has given me permission, for I have removed from you the duality and the whereness, and I have lifted between me and you the veil of jabarut ⁸ and lordship." At that point, he boasts of what he heard and charges and expresses what he saw in the station of his ocean and says: I ascended and heard ⁹ and saw and was called and was brought near and was drawn close, and I was taken on a night journey and was inspired, and it was said to me and I was given free rein in my nature, and it was permitted to me, and it was established in my law, and I danced in the station of two bow-lengths ¹⁰, and I witnessed the Truth without falsity. And in the meaning of that it is said: She permitted my blood when my heart divulged her love, And in her law what she deemed lawful became lawful for me. I was not one to reveal the secret, but rather The bride of her passion manifested in my heart. And I witnessed her, and a thought overwhelmed me, By which I vanished from every whole and my totality. She took the place of the whole in me with her entirety, So I am she, when she appears. And she grew upon the secret, and it was she who By her, among creation, divulged. When she asks, "Who are you?" I say, "I am the one Whose existence, when you annihilate my selfhood from you, is through you." I am the Truth in my love, just as my Master Is the Truth in my beauty, without accompaniment. So the gnostic cries out and alludes, and chants and sings, and says when the drink becomes pleasant to him and he delights in hearing the address of the Beloved: I drank the cup of love and purity, and it was sweet to me; I sat on the carpet of proximity and selection, and it was good to me. And his heart becomes the bridal chamber of the Holy Essence, and his inner being becomes the manifestation of the divine attributes ¹¹, so the Ahmad's ³ essence becomes the mirror of his witnessing, and Muhammadan love becomes the life of his existence. Thus he speaks with the tongue of the master of messengers and says, and boasts with the appearance of the manifestations of his perfections and charges. So bless him, O Allah, and bless his family, the pure in branches and roots, and his companions, the venerable great ones and the noble chiefs, with a blessing that brightens our faces with the light of opening and acceptance, and eases for us the path of wayfaring to You and arrival, and conveys us by it to the utmost of desire and request from Your pleasure and his pleasure, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. I never ceased drawing near to Him until He became My sight, my hearing, wherever I was, and my helper. So when I see, I see only through Him, And when I strike, He is ever my assistant. If I will, He wills; and if I command, His command Is my command—I have attained my goals from Him. So I am the one who loves, and the one I love is I; Let my envier and opponent do what they will. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of the tree of love watered by the light of truth and faith ¹², the meadows of intimacy and closeness surrounded by gifts of grace and favor, lofty in station and rank, whose worth is proclaimed in the holy precincts and the paradises of gardens, perfect in honor and lineage mentioned in the Torah, the Gospel, the Psalms, and the Criterion ¹³, sweet in whispered prayer and sermon, protected from the deviation of changes and the temptations of Satan, the ornament of concord and companionship—by blessing upon him, gatherings become fragrant and sing.

By his praise, the houris and the immortal youths ¹⁴ are delighted, and the wine of the cups of the masters of spiritual states ¹⁵ and the divine attraction ¹⁶ that stirs with the breeze of the repose of the souls of the people of ecstasy ¹⁷ and passionate love ¹⁸. So bless him, O Allah, and his family, with a blessing that preserves us from the accidents of stripping ¹⁹ and deficiency, and bestows upon us protection from the afflictions of passion and the causes of misery and abandonment, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of the tree of sciences that bears fruit with the subtleties of gnosis ²⁰ and recognition, and the ambassador of the Unseen entrusted with the revelation of heaven and the jewels of the Qur'an, and the book of illuminations ²¹ adorned with the delicate allusions and the realities of elucidation, and the lamp of prophecy created from the beauty of the Essence and the purity of the light of the All-Merciful, and the treasure of hidden secrets, of great standing, lofty rank and dignity, and the sword of truth that cuts with its proofs the arguments of the people of false claims and the manifestations of the people of deviation and deprivation, and the mine of loyalty and truth, protected from the afflictions of lying, betrayal, and concealment, and the path of ease and gentleness, purified from uttering obscenity and the sayings of the people of falsehood and slander, and the full moon safe from eclipse and extinction, erasing with its rays the darkness of the worshippers of idols and statues. So bless him, O Allah, and his family, with a blessing by which You protect our tongues from error and delirium, and preserve us from the calamities of disbelief, immorality, and disobedience, and have mercy through it on our families, loved ones, relatives, and brothers, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of the tree of generosity, abundant in bounty and beneficence, and the bride of the divine presences ²², crowned with the crown of felicity and security, and the rain of bestowal that revives by its blessing the dead hearts and bodies, and the banner of guidance, whose law is followed in secret and in public, and the pole of sainthood ²³, whose secret permeates the innermost beings of the great nobles, the eminent, and the pride of divine care, the blessed one of the kingdom and the court, and the praised one of the beginning and the end, clear in proof and evidence. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of the tree of spirit and basil, and the festival of joy, delight, and congratulations, and the sultan of the kingdom of fragrance that fills the collars and sleeves, and the station of glory, firm in structure and pillars, and the degree of victory, precious to its people and neighbors, and the rising star of good fortune, heralding the attainment of contentment and pleasure, and the bearer of good news of good, whom Allah made a mercy for the distant and the near, and the support of forgiveness, whoever clings to him is safe from the trial of the grave and the torment of the Fire, and the mine of pardon and forbearance, who meets the evil of sinners with clemency, tolerance, and forgiveness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of the tree of yearning, with ripe branches and twigs, and the lightning of the manifestations of beneficence, abundant in light and brilliance, and the desire of the enamored, the seeker, and the supplicant, and the arrival of the divine ecstatic utterances ²⁴ and the beautiful motivations, and the tear of the lovesick complainer and the passion of the infatuated imprisoned in the land of separation, aversion, and abandonment, and the intercessor of the community, saving his community from the depth of misery and the causes of disgrace and humiliation. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of the tree of fragrant breezes and solace, and the light of the insight of the people of witnessing and vision, and the mine of truth, sincerity, and awakening, and the refuge of the fearful, the terrified, and the jinn, and the element of noble qualities, preferred over the angels, humans, and jinn, and the succor of the worlds, saving whoever seeks refuge with him from the calamities of worries and sorrows, and the lamp of the climes, whose name is coupled with the name of his Lord in the call to prayer and the iqama ²⁵. So bless him, O Allah, and his family, the expert scholars and knights, and his companions, the stars of guidance and gnosis, with a blessing by which You save us from the snares of the soul and the plots of Satan, and protect us from the vicissitudes of time and the calamities of the age, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of the tree of flower and chastity, planted in the meadows of proximity and nearness, and the elite of the nobles, chosen from the loins of the sons of Ma'd and Adnan, and the locus of knowledge and fairness, without peer, likeness, or equal, and the pearl of the shells, which no sage or sultan has obtained, and the vast of expanse, lowering his wing to the weak, the poor, the hungry, and the thirsty, the distressed, and the soft of sides, who surpasses the bamboo, the tender branch, and the willow twig, and the perfect in beauties and attributes, whose cheek surpasses the rose, the pomegranate blossom, and the anemones, and the secret deposited in the pure loins and the purified wombs, from whose light the sun, the moon, and the shining stars and the two bears ²⁶ shone forth. What a garden! With ripe leaves and branches, exquisite gardens and structures, minds are bewildered in describing it, eyes delight in seeing it, and the souls of lovers and brothers find repose in it, and the gift of the gifts of grace from every direction and place. Its fruits are chosen, Muhammadan, of various colors, and its blossoms are Ahmadine, perfumed by the breezes of revelation and the sciences of the Qur'an. Its seedling was watered from the source of prophecy and messengership, its branches rose high in the heaven of exaltation and majesty, its branches hung down over the couches of infallibility and trustworthiness, its roots were founded on the bases of chastity and religion, protected from the calamities of time and the onslaughts of heedlessness and forgetfulness. The lights of mercy cover it at every time and season, and the breezes of the secret and wisdom blow upon it from the presence of the Master, the King, the Judge, and the arrivals of obedience and infallibility follow upon it from the carpet of proximity and nearness. So blessed be Allah, the Best of creators. The vicegerency of a sultan, light and proof, love and faith, truth and certainty, beauty and loveliness, and adornment that bewilders the eyes, and a master from whose goodness Mecca, Medina, and all worlds are fragrant. Blessed is He in whose hand is the kingdom, and He is over all things competent. O heart, what is it with you from Najd and its dweller? The terrors of the caravan, their mounts rise for me. The spirits of Najd waft from their tribes. O two riders, stop for me and fulfill my desire, Has the plain of the soft ground been watered, or has it rained? Or do I spend the night, and a house near Kazima Is my house, and its night-talker is my night-talker? They did not cease until my flowing tears informed Of the rank and title of joy, solace, delight, and congratulations. You left Najd behind the night traveler who goes From the sanctuary in tattered garments. At the time of alighting, due to the nearness of the covenant with the abode, And tell about Najd with my news. The fragrant meadow of righteousness, with its willows and laurels. And the caravan spoke about me, my flowing tears. Of aqeeq ²⁷, and in it are courtyards and valleys, inhabitants.

And neighbors, a tribe, a settlement, and homelands; melodies and tunes; strings and lutes; forms and crowns; battlefields and maidens; melodious voices and beautiful faces; gardens of delight with birds warbling on branches; cups and wine, ecstasy and intoxication; passion and love, affection and infatuation; my Khabiri ²⁸ and Khabur ²⁹, roses and anemones ³⁰; aloeswood, ambergris, and musk wafting from the direction of Yathrib ³¹ upon the heart of the yearning, thirsting, ardent lover; and a Beloved whose fragrance diffuses throughout the realms of dominion and the heavens and the paradises of gardens. So bless him, O Allah, and bless his family, the beautiful full moons, and his Companions who illuminate insights and minds, as long as a lover yearning to see the banner of faith and the master of the sons of Ma'd ³² recites: "Send blessings, all of you, upon the crescent moons of the abode, Muhammad, father of Fatima, the Adnani ³³." Good fortune has come, bringing glad tidings, and joy, delight, and solace. (14) Announce openly the character of the Messenger, build a Meccan, possessor of the proof. God sent him with prayer and warning; he broke customs, answered in the Criterion ³⁴. Whoever prays upon him gains profit; the Lord of forgiveness forgives the sin of the one who seeks forgiveness. Send blessings, all of you, upon the crescent moons of the abode, Muhammad, father of Fatima, the Adnani. O master of existences, your love has settled in my chest. O repose of bodies, your absence has consumed my patience. O delight of eyes, come, cure my harm. He distinguished the Criterion ³⁴, brought it to me with currents, and distance me from this beloved, O brothers. A wailing, wounded one, my tears flow in torrents upon my cheeks, a flood overwhelming. I cannot sleep, my eyes keep vigil; my night is wakeful, in darkness bewildered. God has delighted me with visits: Muhammad, father of Fatima, the Adnani. O elite of the noble, I complain of my distance. O pearl of shells, anxious from my passion. O perfect in attributes, Your kingdom is my goal. You surpassed the messengers in rank and pride; God, our Lord, the Merciful, gave you. Your noble face surpassed lights like beacons; your beauty is kohl-adorned, captivating (15). Your eye is kohl-adorned, radiant; your teeth are jewels, precious, of gold. My greeting wafts with musk from the nostrils, encompassing all the family and those near. Send blessings, all of you, upon the people of the abode, Muhammad, father of Fatima, the Adnani. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of fragrant breezes and secrets, and the breeze of the rose of the people of litanies and remembrances. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of shining lights and illuminations, and the carnation of the people of weeping, supplication, and humility at dawn. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of the pious and the righteous, and the jasmine of the people of repentance and seeking forgiveness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of the virtuous and the good, and the lily of the people of abasement and brokenness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad (16), the garden of the knowers and the informed, and the splendor of the people of might and pride. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of fragrances and flowers, and the eglantine of the people of reflection and consideration. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of the loyal and the free, and the narcissus of those with insights and discernment. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of affections and mercies, and the anemones of the masters of states and miracles. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of pure friendships and proximities, and the basil of the people of righteousness and religions. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad (17), the garden of spiritual gifts and ascents, and the saffron of the people of variegations, ecstatic utterances, and attractions. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of response and supplications, and the sweet basil of the people of intimacy and seclusions. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of the people of means and nearness, and the ear of corn of the people of longing. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of subtle graces and goodly words, and the flower of the people of pure sayings and righteous deeds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the garden of inspirations and receptions, and the light of the people of true discernment, unveilings, and manifestations. So bless him, O Allah, and bless his noble, noble family, and his Companions, the guiding imams, a blessing by which You cause the moons of witnessing and self-disclosures to rise in the sky of our intellects, and by which You gift us (18) with gifts of grace, felicity, and blessings, and by which You set right for us our family, wealth, spouses, and offspring, by Your bounty and generosity, O Most Merciful of the merciful, O Lord of the worlds. The rose smiled at the weeping of the clouds, and its flower told of the flower of the stars. The time of spring became a proof that it is a lesson for the resurrection of the decayed. The arrival of flowers revived the lands with camomile that smiled at the arrival. The tongue of the birds glorified when they witnessed in the discourse the work of the Eternal. The eyes of the gardens gather and tell, in the sweetness of time, like a straight figure. A slender-waisted one who converses with the lances and surpasses the swords with a slim waist. From his face, intoxication has departed; his lips intoxicate wine with poison. The best of backs, whose secret is found in him; wakefulness, night prayer at dawn; needs and desires from the presence of grace that filled the kingdom of the back.

Muhammad is a human, not like other humans; rather, he is like a ruby among stones. A garden of greenery, leaves of branches, trees, roses, jasmine, basil, lilies, narcissi, blossoms, and sweet-smelling plants, with violets, basil, chamomile, and juniper; a pool of Kawthar ³⁵, a dawn, a true trace, pearls, rubies, jewels. (19) Muhammad is a human, not like other humans; rather, he is like a ruby among stones, and his fragrance is more fragrant than ambergris and the finest musk, and aloeswood, cloves, saffron, and various flowers; a renowned station, a concealed secret, a revered master, a spreading dawn like a shining star. Muhammad is a human, not like other humans; rather, he is like a ruby among stones; nay, his face is more radiant than the light of stars, the brightness of dawn, and the light of the sun and moon. So bless him, O Allah, and his family, the houses of honor and pride, the masters of the desert and the settled, with a blessing by which You protect us from every ailment and harm, and watch over us with Your eye of kindness in settledness and travel, and secure us from the greatest terror ³⁶, on the day when no friend avails nor any sin is protected, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, possessor of the exalted rank, the great and glorified status, the dazzling and hidden secret, the effective and decisive command, whose (20) name was found written by the pen of power ³⁷, white on green, in the year one hundred and sixty-seven ³⁸ on a leaf of the tree of Mary ³⁹. Muhammad, on a leaf from the tree of Mary. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, possessor of the pilgrimage, jihad, and spoils, circumambulation, the House, the Corner ⁴⁰, the Hatim ⁴¹, Zamzam, shaving, sacrifice, standing at Arafat, the place of prayer, and the banner, whose name was found written by the pen of power, white on green, on a leaf from the tree of Mary, honored by what was inscribed upon it of his exalted name and depicted. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, possessor of the revered station, the corner of care that is kissed, the master of the free and the obedient servants, whose name was found written by the pen of power, white on green, on a leaf from the tree of Mary, whose origin was inserted into the chain of Muhammadan (21) blessing and arranged. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, possessor of the most upright religion, the all-encompassing universal good, the perfect and complete light, the lofty and everlasting glory, whose name was found written by the pen of power, white on green, on a leaf from the tree of Mary, from whose Ahmadian fragrance every perfume felt ashamed and was modest. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the beloved of the honored Lord, the knot of the pearls of exalted prophethood, the imam ascending in the processions of advancing glory, whose name was found written by the pen of power, white on green, on a leaf from the tree of Mary, upon which Allah stamped with the stamp of Ahmadian lordship and sealed. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the deep sea of abundant generosity, the embroidered border of the robe of truth, the alchemy, the treasure of the secret of divinity, the talisman, whose (22) name was found written by the pen of power, white on green, on a leaf from the tree of Mary, marked with the flashes of prophethood, under whose shady shade every wrongdoer sought refuge and was respected. So bless him, O Allah, and his family, with a blessing by which we become among those who hold fast to the rope of his love and take refuge, and remove his terror by the blessing of blessing upon him and defeat, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved of great rank and station, Your chosen one supported by proof and evidence, whose name was found written by the pen of power, white on green, on a leaf from the fragrant tree of Mary, of meadow and garden. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved entrusted with the secret of revelation and the sciences of the Quran, Your messenger mentioned in the Torah, the Gospel, the Psalms, (23) and the Criterion ⁴², whose name was found written by the pen of power, white on green, on a leaf from the good tree of Mary, of pleasant growth and graceful branches. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved, blessed in time and era, Your intimate friend truthful in heart and tongue, whose name was found written by the pen of power, white on green, on a leaf from the tree of Mary, with ripe leaves of sundus ⁴³ colors. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved, strong in love for You and faith, Your saint with illumined heart and soul, whose name was found written by the pen of power, white on green, on a leaf from the tree of Mary, whose fragrance is likened to the fragrances of the gardens of Paradise. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved, gatherer of the gifts of generosity and beneficence, Your friend (24) preferred over angels, humans, and jinn, whose name was found written by the pen of power, white on green, on a leaf from the tree of Mary, reviving souls and bodies with the sweetness of its fragrance. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved, preserved in secret and public, Your bride seated on the carpet of glory on the throne of proximity and nearness, whose name was found written by the pen of power, white on green, on a leaf from the tree of Mary, surrounded by the breezes of spirit and basil. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved, whose name is coupled with Your name in remembrance and the call to prayer, Your intimate friend standing for You at night when eyes are asleep and eyelids are closed, whose name was found written by the pen of power, white on green, on a leaf from the tree of Mary, swaying with the zephyrs of love and the flashes of ecstasy and passion. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad (25) Your beloved, infallible from betrayal and concealment, Your chosen one distinguished by the Mighty Quran and the Seven Oft-Repeated ⁴⁴.

The one whose name was found written by the Pen of Power ⁴⁵, white on green, on a leaf from the Tree of Mary ⁴⁶, so that it began to boast of its fragrance like the jasmine, roses, and anemones. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved crowned with the crown of good pleasure and satisfaction, and Your pious one adorned in the garments of grace, generosity, and favor, whose name was found written by the Pen of Power, white on green, on a leaf from the Tree of Mary, so that the birds of the people of witnessing and direct vision ⁴⁷ began to dance upon its branches. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved whose love is mentioned in the worlds of spirits and the secrets of existences, and Your intercessor who saves his community from claims of misery and abandonment, whose name was found written by the Pen of Power, white on green, on (26) leaves from the Tree of Mary, so that the great righteous ones and the noble chiefs began to vie with each other to kiss its trunk. So bless him, O Allah, and his family with a blessing by which You save us from the abysses of ruin and the snares of Satan, and by which You protect us from sudden attacks of deceit and gradual seduction, and from occurrences of stripping and deficiency, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. Your meeting is comfort for hearts and solace, and Your remembrance is a breeze for souls and basil. You are my life; if I lost You for an hour, I would lose my life; You are spirit and body. For You have forbidden the eyelids to sleep, so my eyes have not slumbered since You distanced Yourself. Nothing remains but love as a trait, though many cares and sorrows have increased therein. Your drink is pure, so I have trembled for its purity, and when the wind blows, the ben trees bend. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the sea of generosity, bounty, and giving, the adornment of the tribe, companions, and family, and the beloved whose name was found written by the Pen of Power, white on green, on a leaf from the Tree of Mary, radiant in beauty (27) and loveliness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the master of men and women, the embroidery of the garment of loyalty and perfection, whose name was found written by the Pen of Power, white on green, on a leaf from the Tree of Mary, blessed in name and omen. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the means of the people of nearness and union, the orator of the presence of the Great and Exalted, whose name was found written by the Pen of Power, white on green, on a leaf from the Tree of Mary, beautiful, lush, and shady. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the light of insight for the people of intimacy and boldness, the light that erases with its rays the traces of the people of deviation and misguidance, whose name was found written by the Pen of Power, white on green, on a leaf from the Tree of Mary, whose breeze moves the arrivals of the masters of allusions (28) and states. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the mercy for the needy and dependents, the truthful in word and deed, whose name was found written by the Pen of Power, white on green, on a leaf from the Tree of Mary, whose fragrance diffuses in the mornings and evenings. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the unique pearl of the necklace, the festival of joy, happiness, and acceptance, whose name was found written by the Pen of Power, white on green, on a leaf from the Tree of Mary, honored by what was inscribed upon it of the form of the Seal of the Prophets and the Master of Messengers. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the essence of pure nobility, the pearl of the shell of perfect qualities and traits, whose name was found written by the Pen of Power, white on green, on a leaf from the Tree of Mary, whose (29) buds, collars, and hems are perfumed. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the sea of abundant generosity, grace, and giving, the pure of character, great in veneration and exaltation, whose name was found written by the Pen of Power, white on green, on a leaf from the Tree of Mary, which, when his name was inscribed on its pages, its fragrance boasted over all other sweet-smelling plants. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those for whom journeys are undertaken, the most honored for whose love lives and wealth are spent, whose name was found written by the Pen of Power, white on green, on a leaf from the Tree of Mary, which, when his name was inscribed on its leaves, its fragrance began to cure chronic diseases and stubborn ailments. So bless him, O Allah, and his family, the noble heroes, and his venerable companions (30), the substitutes ⁴⁸, with a blessing that opens for us locks, rectifies for us conditions, protects our hearts from the calamities of soulful desires and sudden attacks of deviation and misguidance, repels from us the greatest hardships and the storms of earthquakes and terrors, and makes it for us a treasure whose blessing we find on the Day of Gathering and Resurrection, and at the presentation and questioning, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. Nothing besides my love for the Chosen One is a means for me to hold fast to his rope. That is how it goes, and by his grace I hope for favor without capital. How great is the most praised Prophet of guidance, the best of differences and the cure of ailments. The best of creation, whether from the desert or the city, the most generous of them, whether barefoot or shod. He whom Allah distinguished with the trait of utmost excellence in every characteristic that encompassed guidance: of radiant beauty, virtue of piety, wisdom of speech, and glory of deeds. O foremost of messengers in selection, O seal of them all in the meaning of speech. O refuge of creation and their savior, when the expanse of space became narrow for them. O he through whom the lover attained satisfaction, O intercessor for heavy sins (31). Have mercy on us, O Prophet of guidance, for your mercy has never ceased to pour down. Have mercy on our homelands, protect them from the deficiency of the feverish with an eye of care. Have mercy on our exile, be for us a comfort, for the covenant of yesterday has become long. Have mercy on our distress, relieve it from You by a secret, for it is in the grip of confinement.

Indeed, we are all dependents upon Your provision ⁴⁹, the children of Your mercy in our poverty—He enriched. The alms of multiplication, through status and wealth, in our scarcity—He purified. And the heaviest burden ⁵⁰ before the Possessor of Majesty—so You are for creation the refuge of mortals. The most pure blessing, joined with continuity—may Allah bless you, O light of guidance. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, possessor of the lofty and sublime station, the pure, good, and pleasing states, the truthful and pure sayings, and the majestic and desirable deeds; he whose name was found written by the pen of eternal power, in white upon green silk ⁵¹, on a leaf from the tree of Mary ⁵², irrigated with the water of bestowed graces, moved by the breezes of merciful winds and the wafting of holy gifts, clothed in the robes of prophetic lordship and the affections of chosen favors. So bless him, O Allah, and his family with a blessing by which the fragrance of his name written on the leaves of this fragrant and pure tree, perfumed with the musk-like and ambergris scents of his aroma, is diffused, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. A lineage more glorious, a status greater, a fortune more abundant; a banner more renowned, a station more manifest, a succor more copious; gardens more fragrant, a branch more verdant; a body more pure, a heart more luminous, a face more radiant; an eye more black-and-white ⁵³; musk more fragrant. Emerald green, ruby red, pure elixir, silver and gold, a shining full moon in the horizon of prophethood and messengership appeared; a good and pure master, announced by the scriptures and confirmed by recurrent reports; a beloved, chosen, selected one from the elite of Banu Hashim and Mudar; a Meccan and Medinan prophet, whose rank the verses proclaimed and the surahs praised; a spiritual messenger, a human unlike humans. So bless him, O Allah, and his family, like scattered gold and strings of pearls, and his noble companions, praised in hadiths and biographies, with a blessing that protects our tongues and thoughts, and causes us to die upon the noblest creeds and the best natures, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. Muhammad is a human unlike humans; rather, he is like ruby among stones. Muhammad is a human, but more radiant than the full moon and the light of bright stars. Muhammad is a human, but more radiant than the sun and the light of the moon. Muhammad is a human, but a lamp of light spread in existence. Muhammad is more radiant and more beautiful than the white blaze of dawn appearing among forelocks. Muhammad is more radiant and more beautiful than unique pearls among gems. Muhammad—in him are sublimity and splendor; he is the center of the necklace and the light of the eye. Muhammad is the white blaze of the Tablet of Guidance ⁵⁴, the delight of the Throne, and the spirit of forms. Muhammad among mortals is a unique jewel, and none like him in beauty has appeared. Muhammad is luminous, a king, spiritual, a human unlike humans. May Allah bless him as long as a star rises and the morning breeze blows, and his family and companions as long as the cooing dove sings atop the tree. Its author—may Allah pardon him and join him to His pleasure, expand his breast with the light of faith, grant him success to goodness and guidance, treat him with His pardon and forgiveness, and honor his abode in both worlds—said: The reason for my composing this garden ⁵⁵, surrounded by the affections of spirit and basil, guaranteeing shelter under its shades and eating from its fruits, attaining blessedness and security, and glad tidings of pardon and forgiveness, is that one day I went out, as is the custom of the tranquil soul and the familiar human states, and it was the season of planting and farming, turning the earth for cultivation, seeking provisions from its abundant treasures, exposing oneself to the wafting breezes of grace and generosity, seizing the causes of contentment and gratitude for blessings, and seeking pardon and forgiveness. I roamed with the eye of my thought over its courtyards length and breadth, traversed the expanse of its shoulders entirely and partially, and let my gaze wander over its carpet and what adorned it of gardens and trees, and delighted in its meadows and flowers—but in a spirit of gratitude, reflection, and consideration, not of boasting, leisure, or fame. Then I sat in the shade of a tree to rest the soul, and to inhale the breezes of intimacy from the holy and merciful presences. There met me the divine truth's arrival ⁵⁶, and the spiritual inspiration possessed me and said: 'How long, O deluded one, will you sleep on the carpet of amusement and ease, swim in the depths of seas in which you cannot swim well, and amuse yourself with flashes of joy and pleasantry, with little provision and preparation for the Day of Return, and empty-handed of righteous deeds and rest? Have you not seen people, each one occupied with his service, striving for what sustains his constitution or bestows upon his loved ones and relatives? Are you dead or alive, or ignorant of the matter, foolish?' So I then looked at people's affairs with a contemplative gaze, and my mind roamed in that with a reflective roaming. I saw most of them occupied with striving for worldly interests, averting their eyes from looking at the stars of religious guidance and acquiring otherworldly benefits. I said: 'Glory be to Him who gave each heart what occupies it, and placed each of His creatures where He willed, and employed them. So this one He established and made in the desire of his soul, and this one He granted success and made fit for His obedience and service. The divine will has decreed upon them according to the requirements of eternal precedents. Exalted is He above there being in His kingdom anything contrary to His will, and He is the Knower of His servants' interests. He guides whom He wills by His grace, and leads astray whom He wills by His justice. And whoever He wishes to show His grace upon, He creates and attributes to him. But every soul is facilitated for what it was created for; it has what it earned and against it what it acquired.' So I recalled thereby the saying of the All-Hearing, the Answerer, who is Knower of our state, All-Aware and Watchful: 'Whoever desires the harvest of the Hereafter, We increase for him in his harvest; and whoever desires the harvest of this world, We give him thereof, and he has no share in the Hereafter.' ⁵⁷ So I rose at that, rising like one with clipped wings, and the blame of the censurer and critic was nullified. I tucked up my garment like the people of goodness and righteousness on the leg of right guidance and success, and entrusted the matter to Him to Whom belong creation and command, and in Whose hand is the key. I cried out with the cry of the distressed and sorrowful: 'Woe to him whose dawn of truth has been defeated by his morning; woe to him who feels secure from his enemy and sleep has undone his sash; woe to him whom long hope has deluded and so he cast aside his weapon.' Sa'd recited: 'Sa'd is encompassed—this is not how camels are driven, O Sa'd.' ⁵⁸ Then I turned upon myself with insult and blame, informed it of the truth, and spoke to it of the people's discourse. I said to it: 'May you be far from union to the stations of men! For those are a group who strove in Allah with true striving and followed the path of guidance and rectitude: "Men whom neither commerce nor sale distracts from the remembrance of Allah." ⁵⁹'

Then after that, the fates were favorable, and I employed my soul in what I hope will please our Master, the Mighty, the Compeller, and He who extends His hand by night for the sinner of the day to repent ⁶⁰. Glory be to Him; there is no god but Him; in Him I trust and to Him I turn in secret and in public. It is not far-fetched that God should break the custom ⁶¹ for one who stands at His door, and grant him the secrets of bestowed knowledge and benefit, and lead whoever turns to Him along the paths of the people of blessing and felicity. And I read His words, glory be to Him: "And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains layered one upon another. And from the palm tree—of its emerging fruit—are clusters hanging low. And gardens of grapes, and olives and pomegranates, similar yet dissimilar. Look at its fruit when it bears fruit and its ripening. Indeed, in that are signs for a people who believe" ⁶². So I took the axe of divine success and turned over the ground of verification for cultivation, and sought God's help in planting these gardens. I planted them, sowed them with the seed of gnosis, buried them in the dust of affirmation, and watered them with the water of faith and love. And I hoped from God that they would be, as he, peace and blessings be upon him, said: "In every growing tree ⁶³ there is wisdom, and under every leaf of it there is mercy, and on every branch of it there is an outburst of grace." And the varieties of fruits and produce, both similar and dissimilar, diversified in them. So the tender branches of their fresh boughs swayed with a bestowed gesture ⁶⁴, at the comprehension of whose realities minds and eyes are bewildered. Their outward aspect is fruits and flowers, and their inward aspect is admonitions and warnings, refining the character of the disciple and bringing near, through the subtleties of their allusion, every distant one. In them, the doves of the daughters of thoughts cooed, and the impulses of the incoming secrets ⁶⁵ resounded with the mention of these gardens, which are in the mold of spiritual exercises; and with the mention of these trees, which are in the mold of reflection; and with the mention of these fruits and flowers, which are in the mold of testing; and with the mention of these foods and colors, which are in the mold of remembrance and trial; and with the mention of these fruits and sweet-smelling plants, which are in the mold of allusions and derived impulses ⁶⁶, indicating that God, exalted, has made for me in these derived impulses a model, and in these approved sources an example. For some of the knowers ⁶⁷ among those firmly rooted and established have done this, because God, exalted, has placed in the hearts of His righteous friends ⁶⁸ gardens and orchards, ripe with varieties of fruits, flowers, produce, and sweet-smelling plants, so that they may pluck from them the flowers of attractions and variegation ⁶⁹, and gather from them the fruits of the secrets of gifts and clear victory, and acquire from them the treasures of righteousness and religion, the secret of sincerity and the perfection of certainty. And though these fruits differ in colors and tastes and vary in paths and landmarks, they are similar in origin, watered with one water, and some are preferred over others in eating. The fruits therein are of various kinds, and the flowers therein are of various colors. So I stood then at the gate of these gardens and called out: "O gardens, by the sanctity of the Merciful, gather from the orchard and leave the sweet basil for me, that I may inhale from its fragrance what the great lovers have inhaled, and from the breeze of the ancient covenant on the day the covenant was taken ⁷⁰." And I heard the subtle answer and understood the secret of the address from His words, exalted: "But none will remember except those of understanding" ⁷¹. And I breathed the breezes of proximity and nearness from His words, exalted: "But for him who fears the standing before his Lord are two gardens" ⁷²—and they increased [in meaning] that we [have two gardens]: the garden of the knower is watered with the water of faith, pollinated with the winds of the spirit and sweet basil, blossoms with the breeze of contentment and good pleasure, and bears fruit with the subtleties of the sciences of the divine presence ⁷³ and the gifts of secrets and gnosis; and the garden of the paradises of gardens, possessing chambers, palaces, houris, and servant boys, illuminated pavilions, purified spirits, tables of beautiful blessings, and the fruit of both gardens is near. Then after that, there is a bliss that no bliss resembles: the vision of the noble face of God, when the veil of majesty is lifted from the face of the Merciful for them, and it is said to them: "Is the reward of goodness anything but goodness?" ⁷⁴ If it is said: "What is the benefit of planting these gardens and establishing them at this time, whose waves are crashing with various earthquakes and trials, whose darkness is accumulating with many worries and afflictions? Are any lofty benefits ⁷⁵ derived from them, or are the fruits of bestowed knowledge gathered from them, whose benefit returns to the common people and the elite, and which have a special merit with the masters of impulses and allusions?" I say: Worries are according to aspirations, and showing gratitude attracts an increase of blessings. These are gardens that have come forth from the treasuries of the sciences of the unseen and have been deposited in the core of the heart's secrets. The Truth planted them in my heart, inspired them to me, made their words flow on my tongue, and helped me with them. How many deposits of gnostic allusions and subtle lordly wisdoms are in them, understood by the knowers, but none comprehend them except the learned. Indeed, I derive support in planting them from an overflowing that does not speak from desire ⁷⁶. "Actions are but by intentions, and every man shall have what he intended" ⁷⁷. Say: "Each works according to his own manner" ⁷⁸, and a person is treated according to the measure of his intention. The fruits of knowledge are not gathered except through action, nor does one ascend the pinnacle of glory who is shackled in the horn of procrastination and laziness. When the Companions said to the Prophet, peace and blessings be upon him: "If the fortunate is [fortunate] from his mother's womb and the wretched is [wretched] from his mother's womb ⁷⁹, then what is the use of action?" He said: "Act, for each is facilitated to that for which he was created" ⁸⁰. And acting according to the indication of these gardens is among the righteous deeds that necessitate winning the bliss of the gardens. How many abundant benefits are in them, which, by acting upon them, draw down the clouds of mercy. Those with insight are guided to them, and those of understanding and conscience are reminded by them. I have made them a reminder for myself and for whomever God wills among the beloved and brothers, a delight for the great ones among the near ones and the notables, a gift for those whose hearts God has illumined with the light of obedience and faith. And I hope from God, glory be to Him, that He cause their fruits to fall into the core of the gardens of the people of witnessing and contemplation, that their fragrance spread in the meadows of the kingdom and the dominion and the holy precincts of the gardens, that He protect them with the veil of jealousy from the eyes of the people of wretchedness and abandonment, that He guard them with the eye of His preservation and shelter them with the hidden subtlety of His kindness from the sayings of the people of falsehood and slander, that He make their admonitions embedded in the innate nature of every person truthful in speech and tongue, that He surround them with the gardens of contentment and good pleasure, that He water them with the clouds ⁸¹ of the spirit and sweet basil, and that He make our reward for acting according to them the gifts of vast mercy and forgiveness. For He is the patron of that and the one able to do it, and there is no power or strength except through Him. This is what the intellects have breathed forth of admonitions and benefits, and what the daughters of thoughts have brought of allusions and praises, and what I have presented in the string of a necklace of organized pearls of blessings on the Prophet, peace and blessings be upon him, because that, in my view, is the most important goal and the greatest objective. And whoever loves something mentions it often and is known for it in secret and in public. How excellent is the saying of him who said, and excelled in speech:

O lover of the Chosen One ⁸², increase in longing, and pay no heed to the falsifiers, for indeed, whoever fills all times with his remembrance—the remembrance of the Messenger of Allah is an emphatic obligation. A prophet who guided us from error and confusion—can the distressed deny the virtue of his rescuer? Blessed are we: we have triumphed over every nation through Ahmad ⁸³, the light of Allah, the treasure of His unseen. We are happy through him, we are good, and our souls are purified; we have attained the favored and spacious station. Glad tidings for us, glad tidings for us through our intercessor, the bride of the Station of Praise ⁸⁴, Taha ⁸⁵, its orator. A prophet who rose above the prophets and excelled in glory, exalted above all his kin. Upon him be the peace of Allah as long as the Najdi breeze of passion blows and the tongue of remembrance clarifies constantly with its sweetness. The sign of love for Allah is love for His beloved; there is no share in guidance like his share. Every truthful person affirms its obligation. He is a prophet who guided us from error and confusion to a high and lofty station, the orator thereof. And does the afflicted one deny the virtue of his physician?

A prayer by which our souls ascend to the highest stations of 'Illiyin ⁸⁶, and by which our rank is raised among Your truthful saints, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the tilling of the soil of hearts with the plow of piety and guidance, planting it with trees of truthfulness and affirmation, radiant with the lights of wilaya ⁸⁷, and fortifying it with the fence of obedience and sincerity in the states of beginning and end. When these trees become firmly rooted on their lordly trunks, their branches ripen with the gifts of samadani ⁸⁸ openings, and their fruits blossom with the pollens of gnostic breezes, a caller from within them calls out: 'O masters of hearts and states, O birds of the gardens of intimacy and endearment, eat from the provision of your Lord and give thanks to Him—a good land and a forgiving Lord.' At that moment, the trees sway with the breezes of divine knowledge and secrets, and those birds sing the praises of the Creator of night and day. From this arise states, gnoses, sacred allusions, divine gifts, inspirations, merciful openings, affectionate graces, gnostic sciences, and subtle truths. For the trees of hearts bear every day ten kinds of fruits: the fruit of contentment, submission, entrustment, trust, certainty, patience, selflessness, sincerity, love, and seclusion for the Almighty King. That tree is the tree of faith in Allah, which Allah planted with His own power in the heart of the believer, as He said: 'A good tree whose root is firm and whose branch is in the sky, giving its fruit at every season by the permission of its Lord' ⁸⁹. Its root is firm in the earth of the saint's heart, and its branch flourishes in the dominion of the Most High God. When the fruits of the trees become good, the wind of longing blows upon them, and the masters of states and tastes inhale their fragrance. The branches move, the leaves clap, and the trunks of the trees bend involuntarily, all pointing to the glorification of the Almighty King and the affirmation of the message of the Chosen Prophet, from whose secret secrets split open and from whose light lights burst forth. So bless him, O Allah, and his pure and free family, and his pious and righteous companions, a blessing that makes us inhale the fragrances of those flowers that the great and chosen saints have inhaled, and feeds us with the gifts of those fruits that the eminent and pure gnostics have eaten, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the tilling of the earth for cultivation and planting. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the sowing of the seed of discernment and governance. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the observation of it with the light of insight and perspicacity. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the fortification of it with the fence of preservation and guarding. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the rose tree, whose fragrance emanates from the fragrance of his Muhammadan essence. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the jasmine tree, whose breeze opens from the scent of his Ahmad ⁹⁰ fragrances. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the citron tree, whose fragrance wafts with the scent of the perfect believer in faith. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the basil tree, whose fragrance wafts with the scent of the ancient covenant and the affirmation of the lordship of the King, the Judge. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the date palm tree, sweet in taste, whose states resemble the states of the certain. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the fig tree, resembling the attributes of the fearful and reverent. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the blessed olive tree, whose oil would almost glow even if fire did not touch it. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the lemon tree, whose fragrance wafts with pleasant breezes and floral scents. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the pomegranate tree mentioned in the Quran, whose root is extracted from the gardens of the paradises of Eden. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the apple tree, which strengthens weak hearts and relieves those with worries and sorrows. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the plum tree, prepared for the treatment of apparent and hidden diseases. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the apricot tree, gleaming with flashes of hidden joy and happiness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a prayer of a servant who prays upon him at the planting of the peach tree of brotherhood in Allah and love for His sake.

O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the planting of the tree of the sun of walking in obedience to Allah and attracting His gifts. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad ⁵⁶, with the blessing of a servant who sends blessings upon him at the planting of the tree of the grape of intimate conversation and whispered prayer. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the planting of the tree of the quince of purification of hearts and attainment of mutual affection. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the planting of the tree of the banana of gifts that yield their fruit at all times. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the planting of the tree of the pear of subtle divine mysteries and sublime gifts. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad ⁵⁷, with the blessing of a servant who sends blessings upon him at the planting of the tree of the almond of luminous manifestations heralding the attainment of acceptance and merciful bestowals. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the planting of the tree of the bitter orange of blossoms that open with the breezes of love. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the planting of the tree of the mulberry of divine support and empowerment in the station of proximity. Section: O Allah, upon him and upon his family, pure in elements and lineage, and his noble companions, excellent in conduct and companionship, a blessing that elevates us thereby to the highest station and rank, and increases us thereby in service to his noble threshold with the greatest love and desire, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad ⁵⁸, with the blessing of a servant who sends blessings upon him at the entrance to the garden of divine pleasure and contentment, and the plucking of the fruits of gifts and gnosis. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the entrance to the garden of blessedness and security, and the plucking of the fruits of generosity and beneficence. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the entrance to the garden of sacred hadith ⁹¹ and the secrets of the Quran, and the plucking of the fruits of bestowed allusions and sciences of elucidation. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the entrance to the garden of proximity and nearness, and the plucking of the fruits of realities and beautiful aspirations. O Allah, bless and grant peace to our master ⁵⁹ and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the entrance to the garden of modesty and faith, and the plucking of the fruits of beautiful forgiveness and the outcomes of pardon. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the entrance to the garden of joy and congratulations, and the plucking of the fruits of mercy and success in gaining the pleasure of the Sovereign, the Judge. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who sends blessings upon him at the entrance to the garden of holy presences and the paradises of gardens, and the plucking of the fruits of righteous deeds that necessitate delight in the beauties of the houris and immortal youths. So bless, O Allah, him and his family, the eminent imams, and his companions, the people of witnessing and direct vision, a blessing that admits us thereby into the garden of longing for You and ecstasy, and settles us thereby in the stations of proximity to You among the beloved and brethren, by Your grace ⁶⁰ and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Beloved ⁹², O Beloved, O delight of solace, Your face is the garden of contentment for the lovers. O Beloved, O Beloved, Your beauty has bewildered minds, with the beauty of captivating splendor, for the forerunners. Your light has covered the horizons, Your caravan has stirred yearnings, Your fragrance is musk in realities, diffusing perfume, Your mouth is the jewel of horizons, Your cheek is a rose in layers, Your light is a sun in radiance, captivating the lover. O Beloved, O Beloved, O delight of eyes, Your face is anemones of grace for the distraught. O Beloved, O Beloved, O elite of peers, Your stature is a tender branch among boughs for the beholders. Your beloved is a light that shone, Your flower is the fragrance of hills, Your speech is the caller to success, guide of guides, the like of You is rare among beauties, Your station is the Kaaba of spirits, ⁶¹ Your breeze is the wine of bodies. O Beloved, O Beloved, O pearl of existences, Your rank is the bone of the Merciful in the worlds. O Beloved, O Beloved, O wine of intoxication, Your remembrance is honey on the tongue for the praisers. You are the cup, You are the wine, You are the feast and joys, You are the branch in the meadows, Your secret is wondrous. You are wealth and profits, You are the door and the key, You are right guidance and righteousness, Your rank is lofty. O Beloved, O Beloved, O rest of bodies, Your heart is the niche of gnosis for those who have arrived. O Beloved, O Beloved, O garment of faith, Your shade is the fortress of security for the fearful. Your love has torn apart the limbs, Union with You is the ultimate of hopes, Your sea has overflowed ⁶² with bestowal, Your generosity is vast, Your adornment surpasses in beauty, Your face is a full moon in perfection, Your essence is the presence of Majesty, Your rank is great.

Janan ⁹³, O Janan, O source of beneficence, Janan, O Janan, O leader of the gardens ⁹⁴, your basin is the watering-place of the thirsty for those who seek. Your praise is fragrant to souls, your wine sparkles in cups, your name is beautiful on scrolls, lofty and noble. Your light veils the suns, and your call is the easiest of suns; before your station heads bow, your glory is sublime. Janan, O Janan, O exemplar of the eminent, in you are spirit and basil ⁹⁵ for those who remember. Your beauty is the best of intellects, your passion stirs the mighty, your love is nearness to attainment, your goodness is abundant. Your speech adorns traditions, your saliva heals the ailing, your rank reaches the sought, your virtue is renowned. Janan, O Janan, your beauty is the best of minds, with the captivating beauty of splendor for those who yearn (63). O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: the Kha of the archway of the garden of joy and delight, the Jim of the paradise of bliss and happiness, the Ba of the splendor of gatherings and hearts, the Mim of the mine of obedience and piety, the Lam of the banner of mercy unfurled, the Mim of the station of manifest glory, the Sin of the sultan of the victorious kingdom, the Ghayn of the mark of nights and ages, the Ra of the parchment of revelation revealed, the Ba of the house of the inhabited secret ⁹⁶, the 'Ayn of the necklace of pearls of prophethood shining upon the necks of youths and houris, and the master of the inhabitants of earth and heavens and the servants of veils and screens, and the tracing of the pen of divine pleasure and satisfaction, which is proverbial in the world of concealment and manifestation. His Muhammadan light is like a niche of light, in which is a lamp of light, the lamp in a glass of light, as if it were a brilliant star of light, kindled from a blessed olive tree of light, neither eastern (illuminated by the suns of the worlds) nor western (setting in the eye of mental perceptions), but from a tree (64) created from the light of the Essence ⁹⁷, adorned with the splendor of the Attributes ⁹⁸, embroidered with the flashes of the Signs ⁹⁹, surrounded by the secrets of descents and the lights of theophanies. Its essential reality cannot be encompassed, nor can the quantitative descriptions of its perfections contain it. Allah looked upon it with the eye of Majesty ¹⁰⁰ and clothed it with the robes of Beauty ¹⁰¹, and caused it to grow in the arenas of Perfection ¹⁰². Its celestial oil, its merciful light, and its majestic secret almost shine before the light of the Attributes reaches it; to the light of the specific Act it became light upon light, though no fire touched it. And humanity appeared, described by the attribute of temporality. So when you see the light of this tree, you see the light of the Attributes; and when you see the light of the Attributes, you see the light of the Essence; and when you see the light of the Essence, you see the Eye of Certainty ¹⁰³; and when you see the Attributes, you see the Eye; and when you see the Act, you see the Eye of Gathering ¹⁰⁴; and when you see the Eye of Gathering, you see the cosmos as the mirror of the Act, from which appear the lights of the Essence and the Attributes for one who has the capacity to look upon the observation of non-existence with the attribute of primordial electness (65). Allah guides to his Ahmadine light and Muhammadan secret whom He wills, by the light of knowledge, the secret of understanding, the mirror of insight, and the lamp of the innermost, so that through this similitude one may know the manifestation of the attributes of pre-eternity in the mirror of the cosmos for the people of generosity among the knowers ¹⁰⁵ and the elite of the perfect among those who have attained. Section: O Allah, bless him and his chosen, pure family, and his loving, beloved companions, with a blessing that will bring us to the watering-places of the intimate elect, and give us to drink from the cups of Your love what You have given to the elite of Your loving knowers, by Your bounty and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon smelling the rose of auspiciousness and blessings. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon gathering the fruits of pardon and mercies (66). O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon smelling the jasmine of gnostic receptions. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon gathering the fragrance of lordly openings. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon smelling the basil of intimacy and coquetry. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon gathering the ripe dates of grace and giving. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon smelling the clove of obedience and repentance. O Allah, bless and grant peace to our master (67) and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon gathering the grapes of supplication and response. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon smelling the narcissus of asceticism and chastity. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon gathering the figs of justice and equity. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon smelling the lily of fragrant breezes and secrets. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon gathering the pomegranates of duties and remembrances. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad (68), the blessing of a servant who blesses him upon smelling the basil of sincerity and certainty. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon gathering the quince of attainment and manifest victory. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon smelling love and election. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who blesses him upon gathering the apples of nearness and selection.

O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the fragrant spikenard of night vigil and standing [in prayer]. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the plums of devotion and fasting. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the spring blossom of tearing apart habits and miracles. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the lightning bolts of descents and inspirations. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the lavender of joys and delights. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the apricots of religion and righteousness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the wild rose of the secrets of the kingdom [Malakut]. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the olives of mercy and blessing. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the sandalwood of fear and hope. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the mulberries of supplication and entreaty. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the saffron of divine influxes. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the pears of bestowed influxes. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the chamomile of mutual support and success. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the bananas of truthfulness and verification. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the water lily of closeness and proximity. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the walnuts of ecstatic utterances and attraction. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the lemon of gnosis and particularity. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the almonds of servitude and acknowledgment of the right of Lordship. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the hyacinth of realities and allusions. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the grapes of verifying the gifts of divine grace and the subtleties of expressions. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the violet of contentment and submission. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the peaches of perfect love and sincere affection. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the completion of mercy and forgiveness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the fruits of pardon and acceptance of excuse. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the myrtle of preserving trust and standing at the limits. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the fruits of piety and fulfillment of covenants. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the tree of Mary, whose fragrance wafts with the scent of supreme sainthood and veracity. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the secrets of perfect attributes and the Most High Names. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the cypress of watchfulness and self-accounting over breaths. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the fruits of following the Sunna and weighing deeds with the balance. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when smelling the fragrant grass of scrupulousness and patience. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him when plucking the fruits of opening and victory.

He prays upon him when smelling the musk of the Mustafawian fragrances ¹⁰⁶. (75) O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when gathering the fruits of prophetic praises. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when smelling the ambergris of uprightness and sincerity. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when gathering the fruits of special distinction and election. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when smelling the high fragrance of consolation from the world and its transient embellishments. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when gathering the fruits of lofty station and high degree. O Allah, bless and grant peace to our master (76) and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when smelling the camphor of lordly wisdoms and gnostic subtleties ¹⁰⁷. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when gathering the fruits of unseen unveilings and ocular witnessing. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when smelling the clove of scientific benefits and practical results. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when gathering the fruits of truthful sayings and pleasing states. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when smelling the return to Allah in the beginning and the end. O Allah, bless and grant peace to our master (77) and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when gathering the fruits of theophanies and ascension in the ranks of might and care. So bless him, O Allah, and his family with a blessing by which You bestow upon us the gifts of the secret and sainthood ¹⁰⁸, and by which You supply us with the succor of opening and sufficiency, and by which You place us in the fortress of preservation and care, and under the fortification of security and protection, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, sprinkle the essence of the rose of love whose fragrance wafts in the gardens of contentment and good pleasure, and the jasmine of proximity supported by the jewels of revelation and the sciences of the Quran, and the wild rose of attraction of great worth and status, and the adornment of companionship of noble family and neighbors, and the eloquent sermon of perfect love and faith, and upon the rank of illumined heart and innermost being, and the noble lineage calling to his Lord in secret and in public, and the mighty rank preferred over angels, humans (78) and jinn, and the tongue of desire that by his call disperses the armies of the people of oppression and tyranny, and the reliever of distress who removes from those who seek refuge in him the greatest hardships and calamities of worries and sorrows. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, sprinkle the essence of the clove of longing whose fragrance spreads in the gardens of the people of ecstasy and bewilderment, and the narcissus of taste perfumed with its scent the enclosures of holiness and the paradises of gardens, and the wine of love coursing through all hearts, souls and bodies, and the ambassador of truth entrusted with the secret of prophethood and the realities of elucidation, and the foot of truthfulness protected from the calamities of falsehood, betrayal and concealment, and the insight of the people of unveiling and speech challenging with dazzling miracles and clear signs as proof and evidence. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, sprinkle the essence of basil and lily whose fragrance is fragrant in the gardens (79) of the people of illuminations and gnosis, and the wild rose of knowledges and spiritual gifts whose light blossoms in the assemblies of the people of witnessing and ocular vision, and the perfume of musk and aloes whose scent lingers in the chambers of intimacy and stations of proximity and nearness, and the master of the people of Tihama and the glory of the praised one before the angels brought near and the great notables, and the ultimate goal and aim whose name is written on the leg of the Throne and the necks of the houris and the immortal youths, and the path of righteousness and guidance sent as a mercy to the obedient and the disobedient, the distant and the near, and the blessed visitation and delegation that removes from those who see him the causes of aversion, abandonment, severance and deprivation, and the woe of the covenant and pledge that saves those who seek refuge in him from the heat of blazing fire and the torment of hellfire, and the locus of compassion, mercy and love, the intercessor for the disobedient and sinners on the day when secrets are disclosed and limbs and bodies bear witness. So may Allah bless him and his family with a blessing followed by repose and fragrance ¹⁰⁹ and succeeded by forgiveness and good pleasure, and whose fragrance is inhaled by the awake and the drowsy, and from the seas of whose generosity (80) the thirsty and yearning draw, and under whose protection a sinner seeking from his Lord pardon and forgiveness takes shelter, and grant him abundant and exalted peace. And praise be to Allah, Lord of the worlds. ❖ The spring rose, welcome its arrival ❖ And the light of its splendor and the light of its coming ❖ A season, if time boasts, it is ❖ The pupil of its eye and the line of its poem ❖ How lovely are its flowers and fruits ❖ And its sprouting plant and the grain of its harvest ❖ And the response of birds in its trees ❖ Like the fingers of a musician on the strings of his lute ❖ And the branch has been clothed in robes after ❖ The hands of January had stripped it bare ❖ And the rose on the top of the branches is like ❖ A king surrounded by the nobles of his soldiers ❖ And the jasmine is like a lover consumed by ❖ The injustice of the beloved through his abandonment and rejection ❖ And look at its narcissus, as if it is ❖ An eye that awoke after long slumber ❖ And more wondrous is its daffodil and its blossom ❖ Like gold shining with different coins ❖ And look at the arranged in its scattered ❖ Diverse in its chapters and its necklaces ❖ Do you not see the thin cloud, when it appears ❖ To the eye in its forms and its mountain? ❖ And the clouds perform funerals in the sky ❖ While the earth is in the wedding of time and its feast ❖ They lamented, so the anemone tore its garments ❖ And its lily turned blue for slapping its cheeks (81) ❖ Joy for the best of messengers, the noblest who walked ❖ Upon the earth, and it was adorned by his existence O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the prayer of a servant who prays upon him when gathering the fruits of gifts and secrets.

O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon entering the gardens of spiritual cognitions and gnoses ¹¹⁰. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon plucking the fruits of realities and subtle truths ¹¹¹. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon entering the gardens of love and purity. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon plucking the fruits of guidance and following [the Prophet's example]. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon entering the gardens of annihilation ¹¹² and effacement ¹¹³. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon plucking the fruits of subsistence ¹¹⁴ and sobriety ¹¹⁵. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon entering the gardens of cultivation and planting. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon plucking the fruits of unveiling ¹¹⁶ and spiritual discernment ¹¹⁷. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon entering the gardens of etiquette and governance. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon plucking the fruits of preservation and guarding. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon plucking the fruits of the lordly gifts ¹¹⁸ and the Ahmadian perfections ¹¹⁹. So bless him, O Allah, and his family, the rising places of auspicious stars, and his Companions, the springs of the sciences of direct divine knowledge ¹²⁰, with a blessing by which we are opened to the fragrant breezes of the prophetic blossoms, and by which we are fed the fruits of the Mustafavian care ¹²¹, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O garden, O garden, pluck from the garden the jasmine, and leave the basil, by the sanctity of the All-Merciful, for the lovers. I entered the garden of intimacy and proximity, like its sweeper, and the basil stood up, strutting in wonder in its brocade. I am the human being, the perfumer of the passionate lover in his assembly, the innermost secrets of the archetypes ¹²² appeared upon the worlds, for the beholders, and the jealous lover, from that he is bewildered, he utters moans. He says, while ecstasy ¹²³ has weakened him, and loss has bewildered him, when distance drew near, I knew not who is after, other than Him, and the servant became infatuated, and the solitary finder ¹²⁴ has bewildered him in disclosure and concealment, in secret and declaration. In the worlds, I am the Judge, O worshipper of idols, you are the miser. All passion is difficult for one who complains of the humiliation of the veil. O you who have a heart, if only it would purify at youth, his Lord is near, but it is falsehood, reproach is past. He calls out: O All-Merciful, O Benign, O Bestower, I am sorrowful, separation has weakened me, and no beloved is near, nor any helper. I have perished in Allah from what the eye sees, of His being in the station of rank, and it became clear: where is the separation? In His betweenness, He said: O heedless one, have you ever seen eye to eye? Do you not see Ghaylan ¹²⁵ and Qays ¹²⁶ and those who were in the past? They said: Passion is a sultan; if it settles in a human, it annihilates him, religion. How many times did he say: I am the one who loves from our lowliness, so I see no state, nor do I see complaint except annihilation. I am not like one who turned away from the one he loves after the harvest, and submitted to consolation. This is the slander for the gnostics. Their consolation ¹²⁷ was only from the presence of the All-Merciful and the liars. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon tilling the soil of hearts with the hoe of divine success and guidance. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon planting the garden of spiritual greenery ¹²⁸ and sowing it with the seeds of divine allusions ¹²⁹ and the aspirations of the people of the secret and sainthood ¹³⁰. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon watering it with the water of spiritual exercises ¹³¹ and turning towards Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon entrusting it to the corners of divine subtle favors ¹³² and relying upon Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon entrusting it to the corners of divine subtle favors and relying upon Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon covering it with the soil of contentment, asceticism, and obscurity. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon purifying it from distracting attachments and preventing obstacles that hinder arrival. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon sowing the sense of special distinction and election. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon seeking the alchemy of happiness and attaining the rank of the elite. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon the beginning of the harvest of obedience and the acceptance of righteous deeds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon complying with commands and avoiding prohibitions in all states. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon sowing the act of humility and neediness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon returning to Allah with lowered wing and brokenness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who prays upon him upon sowing the distress of relying on Allah and seeking refuge in Him in all hardships.

O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the appearance of the signs of miracles ¹³³ and the breaking of norms ¹³⁴. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the onion of rising ¹³⁵ to worship and abandoning laziness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the strength of hope in Allah's pardon and not relying on deeds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the turnip of affection ¹³⁶, suppressing anger, and forgiving people. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at preserving one's life from frivolity and not accounting for breaths ¹³⁷. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the pepper of contraction ¹³⁸, seeking solitude from people, and isolation. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at attaining emulation of the states of the guides ¹³⁹ and the elite of the unique ones ¹⁴⁰. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the mallow of self-disclosure ¹⁴¹ from the embellishments of this world and its fleeting purpose. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at guarding against falling into its destructive snares and its terrible harm. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the saffron of assuming the character ¹⁴² of the righteous and the eminent imams. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at abandoning immersion in what does not concern him and excessive speech. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at planting the vine of divine love ¹⁴³ and purity of affection. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at adhering to prophetic invocations ¹⁴⁴ and the regular litanies ¹⁴⁵. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at guarding the tongue from backbiting, slander, and harming the people of Islam. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the watermelon of sincerity in dealing with Allah ¹⁴⁶ and moving from one state to another. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at defending the Muhammadan Sharia ¹⁴⁷ through the tongue of state and speech ¹⁴⁸. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the gourd of repentance ¹⁴⁹ and acting according to what was revealed in the Mother of the Book ¹⁵⁰. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at relying on Allah in all matters and abandoning secondary causes ¹⁵¹. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the grain of the sweetness of faith ¹⁵² that permeates the sweetness of its meanings into the hearts of the righteous. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at sitting in gatherings of knowledge and entering the circles of those who remember ¹⁵³. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the cumin of concealment ¹⁵⁴ in the corners of seclusions and isolation from creation. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at enjoining good, forbidding evil, and supporting the side of truth. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the love of right guidance ¹⁵⁵ that guides through its indication to righteous deeds and doing good works. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at understanding jurisprudential issues and preserving transmitted hadiths. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the mint of longing ¹⁵⁶ that heals from diseases of the inner hearts. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at plucking the flowers of bestowed gnosis ¹⁵⁷ and hidden secrets. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the beet of recovery ¹⁵⁸ from religious ailments and well-being. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the descent of tables of grace ¹⁵⁹ and gifts of recompense. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the dawn of the beneficial garden ¹⁶⁰ for treating the people of the secret ¹⁶¹ and speciality. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at attaining the degree of perfection and the subtle gifts of the kingdom ¹⁶². So bless him, O Allah, and his family, the lineage of Muhammadan affiliation, and his companions, the supporters of the Ahmadine ¹⁶³ community, with a blessing by which we may pluck the flowers of the gardens of bestowed allusions ¹⁶⁴, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. I have planted for you trees of passion * In a land whose soil was stirred by yearning And I sowed them with love and bestowed * The meanings of their allusion as a remedy And I watered them with tears of the eyes * And the planting ripened when it was quenched And when the shoots grew from them * And their basil gathered and became complete

And every person has what he intended. My master, O Messenger of Allah, some people are amazed by entering the Gardens ¹⁶⁵ before purifying the Gardens with the water of ladunni ¹⁶⁶ sciences and gnosis. Some people are amazed by eating peaches and pomegranates before purifying the limbs from the filth of desires and disobedience. Some people are amazed by eating apples and plums before refining the souls and adopting the character of the elite knowers. Some people are amazed by eating pears and apricots before entering the seclusions of solitude and becoming accustomed to the abodes of good deeds and blinking. Some people are amazed by eating almonds and walnuts before observing the Truth in all their states and striving in matters of salvation and success. Some people are amazed by eating mulberries and plums before returning trusts and injustices and fulfilling the rights that Allah has obligated upon them. Some people are amazed by eating figs and grapes before returning to Allah by correcting their dealings and sincerity of request. Some people are amazed by eating eggplants and quinces before abandoning selfish interests and treating their inner selves from the diseases of incapacity and laziness. Some people are amazed by eating fruits and produce before repenting to Allah from minor sins and major offenses. My master, O Messenger of Allah, some people are amazed by smelling citrons and lemons before complying with commands and avoiding prohibitions and stopping at what the Truth has set for them in His guarded Book. Some people are amazed by smelling roses and myrtle before calling their souls to account for every breath and weighing the thought with the balance. Some people are amazed by smelling basil and lily before abandoning their beds and washing their cheeks with tears of fear and sorrow. Some people are amazed by smelling jasmine and narcissus before raising their aspirations above ambiguities and realizing the realities of the people of firmness and establishment. Some people are amazed by smelling narcissus and pepper before tasting the sweetness of intimate prayer and applying kohl to their eyes with the antimony of pre-dawn vigilance and seeking forgiveness. Some people are amazed by smelling cloves and saffron before kindling the lights of gnosis and inhaling the fragrances of grace and favor. And I, my master, O Messenger of Allah, am not amazed by anything except eating from your Mustafawi ¹⁶⁷ tree, and smelling the fragrant plants of your Ahmadite ¹⁶⁸ prophetic essence, and eating from the tree of your brothers, the three prophets, which are adorned with the best fruits and types of good things: the first is the Tree of Knowledge, the second is the Tree of Purity, and the third is the Tree of Fidelity. The Tree of Knowledge has a beginning and an end; the Tree of Purity has a beginning but no end; and the Tree of Fidelity has a beginning and no end. Each one has delight, listening, and intimate prayer, and intimate prayer has rulings, effects, and indications, whose meanings flow in the reality of the disposition of the secret upon the people of the circle of those present in the Presence of the Truth. Each one listens to what comes to him from the breaths of divine inspiration in the station of gathering and differentiation. To one it is said, "Speak to a servant," and this is the station of the state of the overwhelming manifestation of Majesty and the glory of Perfection. To the second it is said, "O My servant," and this is the station of the diffusion of generosity from the Worshipped King. To the third it is said, "My servant," from the state of the glory of the pride of Grandeur and the eternity of the perfection of Praise. The Tree of Fidelity has no indication, no shade, no image, and no 'where' before it or after it in all states. It is established over all existence, and in it are ninety-nine names and one, and each single name contains a thousand and sixty-six lights. This is the station of electness, and above it is the station of stripping, and above the two stations is the chain of contentment, to which the spirits of the knowers and seekers from the people of purity and certainty point. These are the trees of prophethood, whose roots are hidden in the land of mercy, whose branches are raised in the meadows of the Malakut ¹⁶⁹, and whose fruits are abundant, neither cut off nor forbidden. They are pollinated by the subtle essences of remembrances, bloom with the shining lights, and bear fruit through the gifts of secrets. All of them derive from a tree more noble than that over which night has darkened and day has shone, from whose fruits the elite of the elect and the near ones have eaten, and from whose flowers all the saints and righteous have plucked. And better than all that, in my view, is looking at your luminous face, enjoying the garden of your resplendent beauty, plucking from the meadows of your radiant comeliness, immersing in the sea of your abundant love, attaining the treasure of the alchemy of your greatest secret, drinking from the flow of your sublime and purest support, being absent in the beauties of your moon-like luminous countenance, and roaming in the gardens of your brilliant and radiant gnoses. My heart is enraptured by your love, my thought is devoted to your service, my name is attached to the light of your Muhammadan name, I am described by affiliation to your Ahmadite presence, and I am known among the lovers for carrying the banner of your praise. So blend my form with your spirituality, O my master, O Messenger of Allah, like the blending of letters with names, and have mercy, through the manifestation of your Mustafawi beauty, upon my distressed heart, and place me, my family, and my loved ones under the shade of your banner on the Day of Presentation and Standing. Serve the cup of joy to a people * Your praise is with them all security When they apply kohl with your face, they never cease * From good deeds in beautiful blessings My master, O Messenger of Allah, you are from every mercy, the source of every wisdom, and the intermediary in every blessing. Through the permeation of your secret, Allah has prepared the hearts of His saints, His beloved, and His knowers, so that through your generous hands, His blessing and the traces of His beauty may reach both worlds ¹⁷⁰. He made them gardens of His intimacy, meadows of His holiness, fruits of His knowledge, trees of His love, and flowers of His wisdom, which are the sustenance of the spirits of seekers and the secrets of worshippers. He watered them from the seas of His beauty and the rivers of His majesty, and guarded them with the eyes of your protection and the essences of His care. Since He made the hearts of His saints the gardens of His intimacy, He planted in them the trees of His knowledge, making their roots firm in their secrets and their branches standing in the Presence in the witness of their spirits. So they harvest the fruits of intimacy at every time, and their fruits and flowers are of various colors. Each one harvests from them a color according to his effort and what has been unveiled to him of the beginnings of his knowledge and the traces of his sainthood. And I, my master, O Messenger of Allah, have planted, through the blessing of prayer upon you, various gardens and orchards, and deposited in them types of fruits and kinds of fragrant plants, so that they may be beneficial for the seekers of your noble community, and comprehensive for all kinds of virtues and good deeds, and contain inclinations and indications for the people of hearts, from which they may harvest the flowers of realities and the fruits of the unseen. My master, O Messenger of Allah, through your blessing, the orchards and gardens have been perfected, the flowers and anemones have rejoiced, the branches have ripened with praise of your noble qualities, the fruits of sciences and realities have become good, the flashes of expressions have vanished in the eyes of the symbols of indications and subtleties, and gnoses have become known to me through the manifestation of your beauty, and the lights of cognitions have shone for me through the appearance of your perfection. So the dawn of the Truth has broken, the proofs of sincerity have shone, spirits have interpenetrated spirits, forms have blended into forms, the spirit has become absent in the Spirit, and the secret of the Spirit has blown into the inward of the spirit. So the world of spirit received from the Spirit of spirit, the scout of thought roamed in the lexicon of thought, the incoming remembrance took hold, and the law of the secret narrated upon the Gabriel of the secret: "The sight did not swerve, nor did it transgress; indeed, he saw of the greatest signs of his Lord." The spirits recognized each other at the Arafat ¹⁷¹ of blessing and good tidings, and we saw the Beauty of the Truth by the Truth as befits the Most Holy Beauty to be seen, and we pledged the pledge of the Truth to His Beloved and Chosen One, His Pure One and Elect One. And a caller of the Truth called out:

Indeed, those who pledge allegiance to you are only pledging allegiance to Allah ¹⁷². So I have pledged allegiance to you, my master, O Messenger of Allah, the Pledge of Good Pleasure ¹⁷³ under the shade of the tree of the All-Merciful, with the spiritual spirits ¹⁷⁴ and the specific entities ¹⁷⁵, and I asked you for security before the manifestation of the worlds ¹⁷⁶, and I took the covenant of the spirit on the day of "Am I not" ¹⁷⁷ when affirmation of faith occurred. So there remains no recording nor definition after the witnessing of direct vision ¹⁷⁸ and the witnessing of entities ¹⁷⁹. So observe me with the eye of your care, my master, O Messenger of Allah, at every time and moment, and gather me to you upon you, for I have made you possess the spirit, the body, and the heart ¹⁸⁰, and I have put at your service the family, the spirits, the beloved ones, and the children. And I have addressed you through the mirror of the secret ¹⁸¹ on the carpet of the secret ¹⁸² and with the tracing of the fingers ¹⁸³ and the eloquence of the tongue, and with the humility of the heart and the prostration of the cheeks on the carpet of abasement and brokenness, and the weeping of the eyelids. So treat me with what is worthy of You: gifts of contentment and good pleasure, and bestowals of generosity, munificence, and beneficence. And bring me near with the nearness of the beloved ones to You, and clothe me in the robes of security, joy, and congratulations. And protect me from the obstacles and barriers that turn me away from You, and do not abandon me at the descent of overwhelming calamities and the blows of time. And intercede for me, my children, my parents, and my beloved ones, and take my hand at the departure of the soul, the descent into the grave, the questioning of the two angels, the crossing of the bridge ¹⁸⁴, and the setting up of the balance ¹⁸⁵. And make me among your companions in the highest 'Illiyin ¹⁸⁶ and the paradises of gardens, and delight me with the elite of Your beloved ones in the domes of honor and the tents of the beautiful houris ¹⁸⁷. You have watched over me in the unseen until it is as if You are giving me glad tidings in the unseen that You are in the palm; I see You, yet I have from awe of You a sense of loneliness, which You make intimate with gentleness and affection from You. And You revive a lover whose death is in love, and no wonder that life is with death. My master, O Messenger of Allah, when the unseen unveiled the curtain of the unseen, and the darkness of illusion was dispelled by the light of knowledge, and the lamp of opening ¹⁸⁸ blazed with the light of understanding, and the spirit disappeared into the spirit, and the secret of the spirit folded under the ray of revelation, and the law of the secret ¹⁸⁹ narrated from the Gabriel of the secret ¹⁹⁰ where there is no body, no spirit, no Throne, no Footstool, no Pen, no Tablet ¹⁹¹, and the branches of the spirits swayed with the breezes of joys, and the nightingales of the phantoms danced on the pulpits of success, and the bird of praises sang on the branches of righteousness, and the dawn of expansion rose at the pledge of allegiance of the spirits to the Sultan of Beauty ¹⁹². And the herald of His might and sublimity called out: "Indeed, those who pledge allegiance to you are only pledging allegiance to Allah." I have pledged allegiance to you with the pledge of longing and love, under the shade of the tree of nearness and proximity, and I called you with the tongue of fear and desire. So hear my call as You heard the call of the people of watchfulness and companionship, and of ecstatic utterances ¹⁹³ and attraction ¹⁹⁴. And answer me as You answered the people of obedience and affiliation, and those of high station and lofty rank with You. And create me with what You created the elite of Your beloved ones: compassion and mercy. And support me with what You supported the people of Your love: springs of knowledge and the secret of wisdom. And guide me with the light of Your guidance, and grant me success in righteous deeds and pure service. And guard me with the eye of Your care, and protect me from the striking misguiding trials and the accidents of vengeance. And honor me with what You honored Your chosen ones, and crown me with the crown of care and infallibility, and delight me with what You delighted the people of Your love: the gifts of divine effusions and abundant blessings. And make me among Your beloved ones the fragrance of the breeze, the most faithful of covenant, great in sanctity, high in aspiration, abundant in share with You and in portion, accepted in intercession for what I have hoped from You and desired from You. O Allah, grant him intercession, O my Master, by his rank with You. None knows our state except a lover drowned by the seas of secrets; the suns of manifestation have shone before him, so his darkness and daylight became equal. He has disappeared through the Truth from other than Him, so that reports come to him from Him. A holy indication has taken away his intellect; in its heights thoughts are bewildered. I have plucked blossoms from its gardens; the eyes have been dazzled by its light. Such is the description of one who tastes and knows, and upon him the wine circulates. My God, my Master, and my Lord: a people occupied by desires from their desire for You; a people occupied by heedlessness from returning to You; a people occupied by repentance from its sincerity and sincerity therein; a people occupied by the flashes of stations from journeying therein; a people occupied by dwelling in the meadows of gnosis and their witnessing of them; a people occupied by love from the Beloved; a people occupied by fear of Him from Him; a people occupied by knowledge from ascending the heaven of its ascent; a people occupied by guidance from turning back with sincerity; a people occupied by claims from plucking the fruits of its flowers; a people absent from their unseen in their unseen, from their witnessing in their witnessing, from their annihilation in their annihilation, from their sobriety in their sobriety, from their effacement in their effacement, from egotism by egotism, from union by union in the eye of union, and from separation and from the drink in the eye of separation.

And a people whom the expansion of the kingdom ¹⁹⁵ distracted from witnessing the malakut ¹⁹⁶, and the expansion of the malakut from witnessing the jabarut ¹⁹⁷, and the expansion of the jabarut from witnessing the rahamut ¹⁹⁸, and the expansion of the rahamut from the presence of the world of command ¹⁹⁹, and the expansion of the world of command from the traces of the appellations ²⁰⁰, and the expansion of the appellations from the traces of the epithets ²⁰¹, and the expansion of the epithets from the traces of the Name ²⁰² and the presence of the letters from 'Be!' ²⁰³ and 'Be!' from the shadow ²⁰⁴ of 'with' ²⁰⁵ and 'with' from 'from Us' ²⁰⁶ and 'from Us' at the annihilation of all by the restricted existence ²⁰⁷ from the absolute ²⁰⁸. They poured and did not pour, they left and did not leave, they arrived and did not arrive. They wandered in a hidden mystery beyond a hidden mystery and did not attain the ultimate goal. Through the knowledge of certainty ²⁰⁹ they obtained watchfulness; through the eye of certainty ²¹⁰ they attained witnessing; through the truth of certainty ²¹¹ they left behind the origins ²¹² and became immersed in the seas of unity ²¹³. 'Indeed in that is a reminder for whoever has a heart or gives ear while witnessing.' ²¹⁴ Then at that point the spirits yearned to behold what was hidden from them of the acts of lordship ²¹⁵, the management of the might of eternity ²¹⁶, the wisdom of the secret of the Self-Subsistent ²¹⁷, and the pure essence of servitude ²¹⁸. They longed to enter the gardens of nearness and proximity to pluck the fruits of intimate conversation and love, for You have made for them in the unseen gardens with ripe branches, hanging clusters, and flowers of various colors. Every spirit yearns for its garden, and every creature ²¹⁹ borrows from the lamp of its gnosis. So each spirit responded according to the taste of the gnosis it had obtained, and each creature acknowledged according to the measure of faith it had attained. Some responded from taste and expression, some spoke from unveiling and direct vision, some soared from witnessing beauty and beneficence. They deposited in their hearts from the gardens of the rose of witnessing, the blossoms of the lights of unveilings, the flower of beauty, the light of union, the jasmine of affection, and the basil of proximity. Some are trellised ²²⁰—the realities of their dealings and states are noble, such that their fruits reach the presence of pre-eternity ²²¹ and the lights of their knowledges ascend to the heaven of certainty, as He says: 'To Him ascends good speech, and righteous work raises it.' ²²² And some of their fruits are not trellised, remaining on the trees of aspirations and understandings for every seeker and every sincere, supported one to partake. Their palm tree is firmly rooted in the earth of hearts, and its branch is in the realm of malakut, as He says: 'Its root is firm and its branch is in the sky.' ²²³ And its plants grow ²²⁴ from the seed of love, its fruits diverse: some are intimacy, some holiness, some longing, some passionate love, some fear, some hope, some infallibility, some knowledge, some unity, some abstraction. Its olive is its sincerity, growing from the radiance of union, with the oil of the light of beauty and the dye of the spirit of majesty, similar in the garment of ambiguity, planted in the spectacle of the light of self-disclosure. Its pomegranate is the tree of inspiration, whose fruit is like the wisdom of realities and the subtleties of fine points, similar and dissimilar, some near to each other and some far from each other. For some are dealings, some are states, some are influxes, some are unveilings, some are secrets, some are lights. Oh, what gardens! How sweet their fruits, how delicate their flowers, how fresh their rivers, how radiant their suns, how luminous ²²⁵ their moons, how noble their victory, how sweet the sounds of the melodies of the nightingales of their trees when they sang 'Glory be to Me, I am the Truth' ²²⁶ and how noble their dweller! Their dweller is the light of self-disclosure and the radiance of condescension. The flowers of the realities of their lords are delightful, the suns of the secrets of their companions are radiant, the rivers of the knowledges of their elite are overflowing, the fruits of the gifts of their scholars are abundant. When they saw the perfection of the bloom of those gardens, witnessed the lights of those knowledges and realities that shone for them, inhaled the fragrance of their flowers, longed to pluck their sweet fruits, and delighted in the melodies of their birds and the sweetness of their remembrances, they stood at Your door, vast in bounty and favor, and at Your noble court, surrounded by blessing and security, and asked You for perfect contentment and pleasure, and sought the rain of mercy from the downpour of Your abundant generosity, desiring to reach Your most exalted carpet and to stroll in the gardens of Your most flourishing orchard. Then a caller ²²⁷ of the manifest Truth called out to them: 'Enter it in peace, secure.' ²²⁸ So some entered the door and were fed from the food of bewilderment; some found intimacy in expansion and amplitude, so the hand of jealousy seized them; some, with the melodies of birds and blessings, became enamored with the sight of the beauties of palaces and balconies, so it was proclaimed to them: 'If you call them, they do not hear your call.' ²²⁹ And some swayed with cups of drink before dealing with the vision of proximity, so it was proclaimed to them: 'Do not approach prayer while you are intoxicated.' ²³⁰ And some are led by the chains of awe, present, their intellect not intoxicated by the wine of absence, called by the summons: 'And that to your Lord is the final end.' ²³¹ And they continue thus until the hand of divine care takes them, and they draw near to the Truth, absent from creation in the Truth. The pleasure of acquisition does not distract them, nor do they accept faces of interpretation. They are sanctified in the garden of that everlasting bliss, clad in the robes of the pleasure of their Kind, Merciful Lord. He has spread for them the tables of His abundant favor, raised from them the veil of majesty from His noble Face, and said to them: ²³² 'Enjoy the vision of My beauty, and frolic in the meadows of My perfection, for you are My intimate friends; no fear shall be upon you today, nor shall you grieve.' Then He addressed them to enjoy the fruits of these gardens and their benefits for increasing the strength of certainty and the perfection of the light of faith, by His words: 'So eat of its fruit when it bears fruit.' ²³³ Then He commanded them to give the alms of these successive blessings to the seeking disciples and the sincere, desiring lovers, by bringing forth their subtleties in the manner of expression on the tongue of knowledge and the overflowing of the seas of favor, and by spreading the virtues of stations and manifesting the secrets of states, by His words: 'And give its due on the day of its harvest.' ²³⁴ That is, the day when the states are perfected and the deeds are established in the manner of consolidation and uprightness, and the gifts of openings and generosity. Then He commanded them not to be stingy nor to conceal these unseen blessings from their people, nor to monopolize the particularity of their favor—a bounty from God and a grace, and God is Knowing, Wise. ²³⁵ Never has one failed who clung to the thresholds, never failed. And whoever stands at the thresholds of His presence, * Oh, the loss of one who was absent from their door! * Except that soon they attained their goals.

So seek through them the door of guidance forever, and seek their aid when calamity strikes. And seek their gifts with confidence, for their overflowing bounty has never ceased to be generous. From other than them, and they are the beloved—how astonishing! Is there any other than those whom the All-Merciful has taken as beloved? Their overflowing generosity has never ceased to flow as a Kawthar ²³⁶ into the hearts of the people of gnosis. And everyone of whom it is said, 'He is a servant of their door,' attains a rank and lineage among people. They are the hyle ²³⁷, so rejoice in their proximity and make them for you, in terms of supply, as intellects. And God, from communities, fears none other, nor does He see throughout all time any hardship. How so? They are His protection from every calamity; they have extended over him a tent with firmly fixed ropes. God is greater! How exalted are their stations! They transcend our description, praise, and exaggeration. And praise be to God, I have attained the goal through them, until I have donned the garments of gnosis. And I have won the radiant hidden things, outwardly, that circulate among people cups of their wine. A reality that has gathered for me their noble qualities, until it has surpassed lineages and poles ²³⁸. O God, You have made the gardens of remembrances the pasture of Your saints and the grazing grounds of Your pious ones, and the flower gardens, and the desire of Your beloved, and the abodes of Your chosen ones, and the orchards of trees, the stations of Your gnostics, and the retreats of Your generous ones, and the plucking of the fruits of those gifts and secrets, the wish of the minds of Your intelligent ones and the light of the insights of Your select ones. So admit me, O God, into them with an entrance of truth, and bring me out from them with an exit of truth, and give me to drink from their rivers, and feed me from their fruits, and let me stroll in the meadows of their trees, and grant me success in the secret of their secrets, and bestow upon me the intoxication of their remembrances, and let me inhale the fragrant breezes of their scent, and give me to drink the wine of their affection, and draw me to Your presence with a drawing surrounded by Your victory, and make me the locus of Your gaze, the banner of Your fame, the tongue of Your wisdom, the place of Your mercy, the friend of Your grace, the fortress of Your protection, the station of Your sanctity, the servant of Your service, the abode of Your compassion, the element of Your lineage, the responder to Your call, the establisher of Your religion, the reviver of Your Sunnah, the manifestor of Your creed, the inheritor of Your Garden, the keeper of Your covenant and trust, and annihilate me in the beauty of Your Essence, and overwhelm me in the attributes of Your perfections, and bring me near to You with the nearness of the beloved, and annihilate me in You with the annihilation of the overwhelmed and overcome, until I see not, nor hear, nor find, nor perceive except what is cast into my heart from Your intimate conversation, Your speech, Your address, Your whispered prayer, Your love, and Your friendship. And occupy me with You from myself, and from You with You, and with You from my preoccupation with Your love, and with Your love from my knowledge, and from my knowledge with Your greatest good pleasure, from my where and my between, my all and my part, and with Your will from my will, and with Your command from my command, and with Your hearing from my hearing, and with Your sight from my sight, and with Your speech from my speech, and with Your witnessing from my witnessing, and with Your existence from my existence, and annihilate me in You from every accident that turns me away from You and from the face of Your beloved, our master Muhammad, may God bless him and grant him peace, and honor, and venerate, and magnify, and bless, and bestow favors. God, God. 'Indeed, He who imposed the Qur'an upon you will surely bring you back to a place of return.' 'Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance.' 'Indeed, God and His angels bless the Prophet. O you who have believed, bless him and salute him with a worthy salutation.' 'Exalted is your Lord, the Lord of might, above what they describe. And peace upon the messengers. And praise be to God, Lord of the worlds.' O banana tree in the meadow that bent and dictated to us the tale of the lofty stature. The noble lady of the clan of Hashim, upon her my greeting like the breaths of the breeze. Let the doves convey to her from me, humbly, tales of longing, lamentation, and groaning. And let the trees, whose sorrows have reached the utmost rank in love, inform of a greater rank. So may God tend her, that she may be compassionate to a lover whom the eyes of the beautiful have elevated and made clear. And if she is veiled by the companions of witnessing, she appears and displays the adornment of any adornment. Beauties whose ornaments none knows save one who is exalted by the Throne of the Essence above every aspect. And He brought her near, eye and heart, so his time is a time of equilibrium, expansion, and joy. The secret of his spirit is purified from the description of night journey, and he came to witnessing in every form. And the essence of witnessing annihilated him through his description, and manifested him through unveiling by the overflowing of the Sharia. And through him, truly, the attributes of his existence shone from every sight and shade. And the meaning of witnessing His beauty addressed him with the pure tones of every melody in a form. He manifested without a 'where' for the one who attains. There shone for him from Him a witness of his station. So He established him through union from the holiness of a glance. Its author, may God support him with piety and grant him success in what pleases Him, said: When I finished planting the gardens and orchards, containing the arts of allusions and subtle inclinations, I followed them with discourse on treatments and remedies, beneficial spiritual drugs, suitable for the purification of hearts, healing from the diseases of sins, treating souls and freeing them from the malady of faults, containing exhortations and reminders, advice and warnings. Whoever acts upon them and uses them with a good intention and sincerity will be cured of what he complains of and will be enrolled in the ranks of the elite gnostics. Just as apparent diseases have well-known treatments and remedies, so too inner diseases have remedies in the mold of inclinations and allusions, containing many benefits. A group of the righteous, those who are followed, from the people of firmness and establishment, have alluded to that. And now I will mention some of their allusions as a prelude to what we intend, and as a blessing in what we seek, of benefit therein, and what we hope for. And I have arranged that within the framework of the prayer upon the Prophet, may God bless him and grant him peace, because for me it is the greatest objective and the most important goal. And praise be to God, Lord of the worlds. O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who blesses him when treating inner diseases and using beneficial remedies for the diseases of sins, as described by some of the people of allusion from the masters of hearts. He said: Take the veins of intention, the grains of remorse, the leaves of deliberation, the blossoms of humility, the dust of lowliness, the fruits of jurisprudence, the seed of scrupulousness, the pollen of generosity, the plant of recitation, and the verification of Islam, and put them all in the mortar of verification, and grind them finely in the mortar of repentance with the pestle of guidance, and mix them with the water of praise, and put them in the pot of hope, and kindle under it the fire of fear little by little, and fan it with the fans of 'There is no god but God' and 'God is greater' until it cools. When it cools, it will become a good drink and a great electuary, containing the greatest antidote, the most fragrant musk, the green emerald, and the red sulfur. Drink it with the cup of wakefulness on the morning of your day on an empty stomach.

In the early dawn, with glorification, praise, declaration of God's oneness, sanctification, and magnification, in a place where none sees you except the Living, the Self-Subsisting ²³⁹, for then no sin will ever return to you. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when using beneficial remedies for the diseases of sins, as described by some of the people of allusion ²⁴⁰ from the masters of hearts ²⁴¹, who said: Take the roots of poverty ²⁴², the ginger of night-vigil ²⁴³, mix them with varieties of remembrance ²⁴⁴, blend them with the subtleties of reflection ²⁴⁵, add to them the myrobalan of humility ²⁴⁶, pound them in the mortar of submissiveness ²⁴⁷, knead them with the outpouring of tears, place them in the pot of abasement ²⁴⁸, kindle beneath them the fires of trust ²⁴⁹, stir them with the spoon of seeking forgiveness ²⁵⁰, then preserve them in the cup of love ²⁵¹, cool them with the purity of affection ²⁵², strain them with the sieve of sorrows ²⁵³, pour upon them the juice of eyelids ²⁵⁴, add to them an equal amount of the reality of faith ²⁵⁵, blend them with fear of the All-Merciful ²⁵⁶, drink them with the cup of fasting ²⁵⁷, and continue this as long as you live. Beware, O sick one, during the days of your treatment to approach anything of sins, for it will bring upon you what you hoped to cure of pain and ailments. Avoid during the days of your treatment the garment of vanity and harshness ²⁵⁸, and tighten around your belly the belt of truthfulness and loyalty ²⁵⁹. Beware of entering your house except through the door of repentance ²⁶⁰, and close from it the door of aversion ²⁶¹. If you persist in this, your heart will become pure among hearts, and the pains of the ache of sins will leave you, and you will be granted the vision of the Face of the Knower of the Unseen ²⁶² with the love of the Beloved, the Loved One ²⁶³. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when treating inner diseases with the herbs of repentance ²⁶⁴, along with returning to Allah and seeking forgiveness from every sin and offense. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when treating rebellious souls with the deterrents of the Quran ²⁶⁵ and the admonitions of beautiful wisdom ²⁶⁶, for when the primordial covenant ²⁶⁷ was taken from them, they responded and answered with affirmation of the oneness of the All-Merciful. But when they appeared in existence, they turned away, so the veil of rust ²⁶⁸ overcame them, and they fell ill with the disease of sins and disobedience. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when eating the purgative of the brain ²⁶⁹ submerged in varieties of desires, immersed in seas of pleasures, imprisoned in the prison of heedlessness ²⁷⁰, bound by the chains of liabilities ²⁷¹, whose lights are eclipsed by the darkness of wrongdoing and the smoke of slips. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when using the tooth-stick of fasting and night prayer ²⁷². O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when refining the soul from blameworthy attributes and adopting the character of the noble ²⁷³. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when drinking the oxymel of divine realities ²⁷⁴. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the rising of the suns of luminous gnoses ²⁷⁵. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when eating the mastic of merciful gifts ²⁷⁶. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the blowing of the winds of ecstatic states of the Eternal ²⁷⁷. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when eating the beneficial [herb] of Yemeni wisdoms ²⁷⁸. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the thunderous roar of overwhelming yearnings ²⁷⁹. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when eating the electuary of unveilings ²⁸⁰. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when eating the hellebore of contentment and chastity ²⁸¹. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when adorning oneself with the most beautiful attributes and the noblest qualities. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when drinking the wine of union and purity ²⁸². O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when donning the robe of sainthood and election ²⁸³. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when eating the fumitory of entrance ²⁸⁴. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him at the onslaught of incoming inspirations of longing and love ²⁸⁵. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when drinking the colocynth of abandoning pretension and delusion by flashes of states ²⁸⁶. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when following the prophetic sunna ²⁸⁷ and acting according to its requirements in words and deeds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when eating the agaric of concealment ²⁸⁸ and enduring worries and sorrows. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when weeping in the pitch-black darkness of the night and seeking pardon and forgiveness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when sniffing the thyme of patience ²⁸⁹ in the face of harm and bearing calamities. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, with the blessing of a servant who invokes blessings upon him when blaming the soul and rebuking it for the faults within it.

O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when eating the bastar ²⁹⁰ of bewilderment and ecstasy in the beauty of the Essence. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when lifting the veil of the screen from the faces of the brides of theophanies ²⁹¹. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when eating the fruits of resolve and raising aspiration to the high stations. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad (128) the blessing of a servant who prays upon him when relying on Allah and abandoning attachment to weak causes. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when eating the love of the embers of sincerity ²⁹² and treating with it the diseases of the hearts. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when raising the palms to Allah and supplicating to Him for the erasure of errors and sins. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when eating the senna ²⁹³ of the sanctuary of blessing and security. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when adorning with the ornaments of modesty (129) and faith. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when licking the patience of effort and the hardships of obedience and worship. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when ascending the ladders of happiness and entering under the shelter of the people of might and sovereignty. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when eating the black seed ²⁹⁴ that heals the disease of the apparent and the hidden. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when striving in righteous deeds and replacing evils with virtues. O Allah, bless and grant peace to our master and lord Muhammad (130) and to the family of our master Muhammad, the blessing of a servant who prays upon him when drinking the drink of correctness in opinion and accuracy in matters. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when emerging from the corners of obscurity and sitting on the chairs of fame and prominence. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when eating the sesame of night conversation ²⁹⁵ in discussion and acquiring scientific benefits. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when the spirit roams in the garden of Sufi inclinations and gifted allusions ²⁹⁶. O Allah, bless and grant peace to our master and lord Muhammad (131) and to the family of our master Muhammad, the blessing of a servant who prays upon him when eating the herbs of perfect hope and certainty. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when attaining the noble religious goals and being organized in the ranks of the righteous. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when eating the delight of the eye ²⁹⁷ of relieving hardships and distresses. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when answering supplication and opening the door of means and acts of closeness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when eating the fawdanj ²⁹⁸ of imminent victory and getting rid of the whispers of the breasts. O Allah, bless and grant peace to our master and lord Muhammad (132) and to the family of our master Muhammad, the blessing of a servant who prays upon him when drinking cups of affection and eating from the tables of joy and happiness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when drinking the sandalwood ²⁹⁹ of brotherhood in Allah and mutual affection. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when entering the gardens and enclosures of election and nearness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when eating the treasures of seclusion and solitude. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when the breezes of longing and love blow. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad (133) the blessing of a servant who prays upon him when eating the large [pills] of submission ³⁰⁰ that cure the disease of the inner self by the secret of its meaning. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when entering the prayer niches of night vigil and the retreats of humility and fear. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when drinking the mint ³⁰¹ of glad tidings and acceptance. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when opening the doors of proximity and arrival. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when drinking the cucumbers ³⁰² of purifying the inner self from hidden faults and subtle defects. (134) O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who prays upon him when protecting souls from the accidents of passion and the deviation of fluctuations.

O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when drinking the juice of the grapes of knowledge and action. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when closing the door of pretense with lies, betrayal, and deceit. So bless him, O Allah, and his family who are observed by the eye of divine care in pre-eternity, and his Companions, the exemplars of every brave and valiant one, the blessing of a servant who sends blessings upon him when closing the door of pretense, thereby seeking refuge from incapacity and laziness, and healing us from the hidden diseases of the hearts and all ailments ¹³⁵, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the grains of love for the sake of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when entrusting the matter to Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the wheat of the pious devoted to Allah's people. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when frequently uttering the remembrance of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the rice of acting according to what is in the Book of Allah ¹³⁶. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when entering the seclusions of intimacy with Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the barley of humility before Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when seeking the pleasure of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the lentils of staying awake in worship of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when holding fast to the rope of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad ¹³⁷, the blessing of a servant who sends blessings upon him when eating the provision of trust in Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the clinging to the handle of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the atom of seeking refuge in Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him at times of supplication to Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the fava beans of joy in the mercy of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad ¹³⁸, the blessing of a servant who sends blessings upon him at the state of asking from the bounty of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the chickpeas of seeking protection in the protection of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when fortifying oneself with the fortress of 'there is no god but Allah'. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the beans of seeking refuge in the presence of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when occupied with striving in what pleases Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the raisins of asceticism regarding what is other than Allah ¹³⁹. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when standing at the door of Allah and turning towards Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when eating the rice of fear of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him at the flashes and attractions of longing for Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him at the rising of the suns of divine knowledge upon the hearts of the saints of Allah. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him when drinking the coffee of absorption in the descriptions of the perfections of my master, the Messenger of Allah ¹⁴⁰. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the blessing of a servant who sends blessings upon him at the smile of the dawn of the openings derived from the support of Taha ³⁰³, the beloved of Allah. So bless him, O Allah, and his family who have attained complete honor and status, and his Companions, the protectors of the religion of Allah and the supporters of the party of Allah, a blessing through which You pour upon us the oceans of his support and generosity, and make us thereby under his ample shade and banner, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, I ask You, O my Lord, by the sanctity of our master Muhammad, may Allah bless him and grant him peace, the eye of

Of the eminent ones, and the mirror of witnessing and direct vision, the manifestation of the jewels of the sciences of the Qur’an, and the key to the treasuries of the unseen and the gifts of gnosis, the ornament of the ages, and the master of Adam and ‘Adnan, the one created from the breath of the All-Merciful, and the healer of the inward diseases of hearts with the remedies of the realities of faith—that you send blessings upon him (141) and upon his family, and that you make these gifted remedies, comprising unseen inspirations, borne upon noble meanings and subtle allusions, which none but a saintly knower of the path of spiritual training administers, swift in healing and blessing for whoever uses them, and a mercy and cure for whoever treats with them and consumes them, such that their benefit remains universal and their excellence great, generating will in empty hearts, and transferring the sinners from the state of wretchedness to the state of felicity, and as a religious counsel for all Muslims, and as sound medicines for the state of the ecstatic ones and those whose hearts are to be won. And make me, O Allah, by virtue of what is entrusted in them of prophetic praises and chosen blessings, among Your saints whom You have manifested for the welfare of Your servants, and whose fame You have raised throughout Your regions and lands, and cause me to dwell in the stations of those who love one another for Your sake, by Your majesty, those who seek shade under the shade of Your Throne, who enter under Your protection and shadows, who are supported by the support of Your victory and the might of Your perfection, who draw (142) from the sea of Your generosity and the flood of Your bestowal, those who have drunk from the cup of Your love and affection, and become intoxicated with the wine of witnessing You amidst Your regions and supports—for those who love one another are the saints of the All-Merciful, and those who love one another are the beloved of the All-Merciful, and those who love one another are in the pleasure of the All-Merciful, and those who love one another are in the neighborhood of the All-Merciful, and those who love one another are among the companions of the All-Merciful. And I ask You, O my Master, to make me among Your saints and Your beloved, and in Your pleasure and Your neighborhood, and among Your companions whose sides forsake their beds, whom neither trade nor sale distracts from Your remembrance, whose hearts are filled with Your love and whose tongues are engaged in Your glorification, praise, and gratitude. You have crowned them with the crown of honor and majesty, and removed from the eyes of their insights the veils of ignorance, so they understood the purpose of existence, and girded themselves for departure, and traversed the path to the abode of generosity and eternity. And make me, O Allah, among those whom You have chosen for Your stations, seated on the carpet of Your intimacy, whose souls You have delighted in the enclosures of Your sanctity, honored (143) with witnessing You, and singled out for Your felicity, so that I may be encompassed by Your kindness, known among the lovers for Your love, described among the gnostics by the mark of Your self-manifestations, and sheltered in the care of Your protection and preservation among Your saints—for You are Forgiving, Generous, You do not reject the supplication of one who calls upon You, Nor do You disappoint the hope of one who hopes in You. And I have asked You from Your bounty and mercy, so complete upon me the gifts of Your favor and grace, and do not deprive me of that with which You have honored me, nor cut off from me that with which You have extended and ennobled me, by Your bounty and generosity, O Most Merciful of the merciful. And among what befits this station, which we have presented in the manner of counsel for the people of Islam, following therein the inclinations of the people of allusions among the righteous and noble, is what was composed by our master, our patron, and our father, the knower of Allah, the one who guides creation to Allah, the one who points through all his states to Allah, the learned, the most learned, the counselor, Abu al-Mawahib and Abu al-Karamat, my master Muhammad, surnamed al-Salih, the seal of the verifiers in knowledge (144) and action, asceticism, piety, attraction, state, and excellence—may Allah sanctify his secret and raise his mention in the highest assembly: I marvel at one who hopes for long life for a people * When he comes to his bed and cushions And sleeps, not caring what he has earned * By day, when he seeks his pillow As if he had committed no sin, and has gained * Nothing from the disobediences of Allah, his Master If he sought pardon in the depths of night * Allah would pardon his slip and be generous For the night is the abode of all good * And the best time to call upon the Master O people of idleness, you have perished * Will you not return to guidance? And make up for what has passed of what * You wasted, before you come to the final return? Do you not know that death is true? * Have you prepared provision for death? So the fear of Allah is the best provision as a store * So restrain the heart from its obstacles For one who sleeps in the darkness of nights * Is not like one who stands and chooses vigilance And spends the night on a mat in ablution * Whispering to his Lord, the Generous King And one who builds up the world and raises * Its structures, adorns and erects them Is not like one who stands in his hereafter away from it * And drives sleep from his eyes Do you not fear a frowning day * On which the mountains crumble in ruin (145) A station that turns children gray * And in which the fire blazes fiercely The diligent will meet no evil * On that day, for they have followed the right path The slip-prone will meet nothing but * Calamity, grief, and blackening The people of the night are truly the people of Allah * Through them the earth and lands live Were it not for those who stand in it, we would perish * And how much, by Allah, is known to them ۞ And the envied in this world is only ۞ And the cheated and deprived is only ۞ O You whose command in creation is effective ۞ Bestow, my Master, and grant pardon ۞ And revive every one exhausted by sin ۞ And intercede for us, the Master of the Messengers ۞ And may Allah, our Creator, bless him ۞ One who obeys Allah, not one who turns from Him ۞ An evildoer who persists in his wrongdoing ۞ Far be it that He should oppose what He wills ۞ When we come to You in the Hereafter alone ۞ And convey to each of us from You the desired goal ۞ And the one who surpassed all creation utterly and excelled ۞ And grant peace as long as a branch blooms and sways Its author—may Allah pardon him and pour upon him the gifts of His secrets and the light of his insight, with the light of opening and tear for him the veils of His coverings—said: When I had finished planting these prophetic gardens (146) and chosen orchards, whose flowers opened with the breezes of divine knowledge, whose birds sang with the melodies of spiritual gifts, whose nightingales danced on the branches of longing, whose pendants clapped with the hands of love, whose mouths of chamomile smiled upon the foreheads of praiseworthy blessings, whose branch-tips swayed with the subtleties of Ahmad’s praises, whose seedlings of basil paraded in the garments of glory, whose tender willow twigs bowed to the might of their sultans, and whose musk-like fragrance of the kingdom was breathed, and whose rain of mercy was drawn down—I entered those gardens, surrounded by the light of blessing and security, fortified with the lily of contentment and pleasure. I sat beneath the olive tree, lush in leaves and branches, and it said: “Gird up your loins, O you who are stingy with your skirt! How long will you be captivated by love of spouses and children, imprisoned and pledged in the prison of this base world? And reflect on his saying, may Allah bless him and grant him peace: ‘The soul of the believer is held captive by his debt; every soul is pledged for what it has earned.’” (147) Then I moved to the grapevine, and it said: “May your mother lose you! You have exposed yourself to ruin, wasted your life in frivolity and pleasure, and the term has come while you have not attained the goal and desire.” Then I moved to the plum tree, and it said: “Away from me, O you who waste rights and occupy yourself with what passes, rebelling against obedience to your Master and being undutiful.” Then I moved to the pomegranate tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the apple tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the quince tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the pear tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the fig tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the date palm, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the almond tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the walnut tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the hazelnut tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the chestnut tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the pistachio tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the almond tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the mulberry tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the jujube tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the lotus tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the banana tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the pomegranate tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the apple tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the quince tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the pear tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the fig tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the date palm, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the almond tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the walnut tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the hazelnut tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the chestnut tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the pistachio tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the almond tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the mulberry tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the jujube tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the lotus tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the banana tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the pomegranate tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the apple tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the quince tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the pear tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the fig tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the date palm, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the almond tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the walnut tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the hazelnut tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the chestnut tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the pistachio tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the almond tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the mulberry tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the jujube tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the lotus tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the banana tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the pomegranate tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the apple tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the quince tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the pear tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the fig tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the date palm, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the almond tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the walnut tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the hazelnut tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the chestnut tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the pistachio tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the almond tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the mulberry tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the jujube tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the lotus tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the banana tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the pomegranate tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the apple tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the quince tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the pear tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the fig tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the date palm, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the almond tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the walnut tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the hazelnut tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the chestnut tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the pistachio tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the almond tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the mulberry tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the jujube tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the lotus tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the banana tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the pomegranate tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the apple tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the quince tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the pear tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the fig tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the date palm, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the almond tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the walnut tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the hazelnut tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the chestnut tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the pistachio tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the almond tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the mulberry tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the jujube tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the lotus tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the banana tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the pomegranate tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the apple tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the quince tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the pear tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the fig tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the date palm, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the almond tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the walnut tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the hazelnut tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the chestnut tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the pistachio tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the almond tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the mulberry tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the jujube tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the lotus tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the banana tree, and it said: “O you who are attached to the world, how long will you be deceived by its mirage? The hour of departure is at hand, and you have not taken provision for the journey.” Then I moved to the pomegranate tree, and it said: “O you who are veiled from the truth, how long will you remain in the darkness of ignorance? The light of guidance has shone, and you are still in the blindness of error.” Then I moved to the apple tree, and it said: “O you who are negligent of the final abode, how long will you be occupied with the transient? The tree of life has been planted, and you have not tasted its fruit.” Then I moved to the quince tree, and it said: “O you who are heedless of the covenant, how long will you be deceived by the world and its adornments? Do you not know that the abode of truth is near, and the meeting with the Beloved is imminent?” Then I moved to the pear tree, and it said: “O you who are immersed in the sea of negligence, how long will you remain in the valley of heedlessness? The caravan of the righteous has departed, and you are still in the market of delusion.” Then I moved to the fig tree, and it said: “O you who are preoccupied with the ephemeral, how long will you be content with the lowly? The time of harvest has come, and you have not prepared your vessel.” Then I moved to the date palm, and it said: “O you who are attached to the world

The pear tree said: "Will there be no restraint for one whose youth has passed and who does not fear his Lord on the Day of Seizure by the forelocks?" Then I turned to the willow tree, and it said: "Return to your Lord, O you of little justice and fairness, and repent a sincere repentance that will bring you out from the ruin of attributes and settle you in the stations of the noble." Then I turned to the palm tree, and it said: "O you who are sick and ailing, sluggish in obedience to your Mighty and Majestic Lord, you have hastened toward your destruction by your wrongdoing; the provision is little, the journey is long, and the caller calls every day and night: 'Departure, departure!'" Then I turned to the pomegranate tree (148) and it said: "Awaken from your intoxication, O human, and rouse yourself from your heedlessness, O sleeping and drowsy one, whose concern is only the good of his worldly life, overflowing with forgetfulness." So I said to it: "Enough! For my Lord is Generous, Possessor of bounty and favor, of munificence and kindness; He shows mercy to the disobedient, draws near the distant, and pardons the wrongdoer and the sinner. ﴿Repent, My servant, for I am the Oft-Forgiving, the Most Merciful.﴾ Then I turned to the mulberry tree, and it said: "O lover, desirous of obedience to the Possessor of Might and Majesty, and the truthful aspirant who turns with his heart and his form toward his Living, Eternal Lord who does not die, strip yourself of your human follies and your ugly, vile deeds, and adopt the character of the noble ones described with praiseworthy traits and the most honorable attributes." Then I turned to the fig tree, and it spoke with its firm tongue, saying: "O chosen follower of the path of the striving imams (al-a'immah al-mujtahidin) and the sincere, certain saints (al-awliya' al-mukhlisin al-muqinin), if you desire to reach the stations of the perfect ones, the verifiers (al-kamilin al-muhaqqiqin) (149) and the attainers, the knowers, the verifiers (al-wasilin al-'arifin al-muhaqqiqin), then follow the paths of the learned who act (al-'ulama' al-'amilin), and hold fast to the Sunnah of the best of prophets and the master of messengers." Not a single tree ceased to impart wisdom to me, to warn me of punishment, to spread mercy over me, and to increase me in desire and service for obedience to my Lord, until I reached a land whose planting is apples, whose roses are righteousness, whose basil is success, whose spices are triumph, whose peaches are intimacy with God, whose apricots are acting by what God has revealed, whose lemons are love for God's sake, whose bitter oranges are submission to obedience to God, whose saffron is trust in God, whose fruits are reliance upon God, and whose flowers are abundance of hope in God's side. Then I remained contemplating those trees with the eye of reflection and consideration, of pondering and testing, while my soul was grazing on the carpet of intimacy and my spirit was roaming in the meadows of the dominion (al-malakut) and the enclosures of holiness, until there flashed upon me the lightning of the human creature, and the gleams of the Adamic clay appeared to me, and the subtlety of the human elements (150) drew me to the earthly soil. Then I remembered the season of spring, and what God clothed the earth therein of garments of light and garlands of wondrous flowers, due to the outpouring of clouds and the harmonious flow of the abundant, fruitful rain. I found that to be the closest likeness to the gardens of gnoses and bestowals, and the gifts of wisdom and divine sciences (al-'ulum al-laduniyyah) and the secrets of subtleties, because the earth of hearts is most similar to the earth of vegetation. For the earth of hearts is afflicted with rust, hardness, and persistence, due to lack of seeking forgiveness and abandoning remembrances, just as the earth of vegetation is afflicted with drought and barrenness due to the withholding of rains—nay, it is more and greater. And to God belongs the command before and after. So I employed thought in seeking rain-making (al-istisqa') for those lordly gardens, and I directed my resolve to reforming those gnostic basils, lest an affliction befall them that would blight their fruits, spoil their trees, and cause their flowers to fall. So I produced this spiritual rain-making (al-istisqa' al-ma'nawi), derived from the element of spiritual aid (al-madad al-ma'nawi) (151) and the perfect, Muhammadan effusion (al-fayd al-kamil al-mustafawi), received from the presences of the lordly secret (al-sirr al-mawlawi), containing luminous, holy indications, and excellent Sufi inclinations, and gnostic, ecstatic utterances (shatahat 'irfaniyyah jadhabiyyah), and lordly, bestowed states, so that this might be, God willing, a revivification of what becomes dead among them, and a fortification for them against what befalls of hindering obstacles and their afflictions. * Spring has cast upon the branches of the willow * Garments whose seams are upon the sand dunes * And the boughs of the trees have grown until they touched * The flank of the dune with the tresses of the twigs * And the crowns of the branches have been crowned, and the anemones * Have dyed the garments of the meadows * And the expanses of the meadows have varied, so their flowers * Are diverse in forms and colors * Of pure white, and deep yellow, * And radiant blue, and intense red * And the shade gleams in the garlands step by step, * And the branch sways like the gait of the intoxicated * As if the branches above dancing maidens * Were bound with chains of basil * And the sun looks through the midst of its branches * Toward the gardens with the gaze of the jealous * And the blossoms in the garments of perfection, as if they * Were garments opening from the light of beautiful maidens When I began to seek rain-making, I went out with (152) some of the humble lovers, seeking the outpouring of mercies from the treasuries of the Lord of the heavens and the earths. Then a sincere, truthful influx from the Truth met me, a righteous companion on the path of good, and said: "Where do you intend to go, O seeker of abundant good, while you are within sight and hearing of your Rich, Praiseworthy Lord, and what is desired from you is not what you desire?" So I said to him: "I seek the spiritual rain-making (al-istisqa' al-ma'nawi) and the rain of the prophetic secret (ghayth al-sirr al-nabawi), relying on what the intimate friend of the gnostics (khalil al-'arifin) said, who encompassed the beauties of indications and legal opinions, preserved from the accidents of gradual deception and claims—namely his saying: 'The rain-making prayer (sunnat al-istisqa') is prescribed for the cultivation of hearts, or for drink for one who thirsts from the effusion of the Beloved's bounty, or for other than him whose life has become turbid and whose drink has not become clear for him, and even if he boards a ship to attain the desired goal: two rak'ahs recited aloud in the presence of the Turner of hearts, the Sender of clouds of mercies from the treasuries of the unseen, and the repetition of supplication and humility to God Almighty if the lordly opening, the merciful aid, the gnostic light (153), the eternal secret, and the spiritual influx are delayed.' And those possessing aspirations went out seeking rain from the clouds of good deeds and beneficial joys in the forenoon, to gather the fruits of realities and attain the benefits of sciences and subtleties, walking on the feet of detachment, removing from their necks the yoke of imitation, asking from their Lord for the wafts of generosity and abundant good, with humility and submissiveness—everyone wearing the garments of his labor, fearing his Lord's punishment and might, humble and submissive, and with the cloak of fear and modesty—elders, youths, and children—everyone repenting from his sin, returning with his heart and form to his Lord, yearning for His guardianship and nearness, abandoning the desires of the soul, longing for the carpet of intimacy, turning to his Lord with his entirety, disavowing his own power and strength—none of them conscious due to the shock of the majestic state (al-hal al-jabaruti) and a human murmur trained in the garden of the might of the dominion (al-'izz al-malakuti), and a menstruating woman wrapped in the garment of the secret and the merciful opening (al-fath al-rahmati)—and nothing prevents the aspirant from entering the presence of his Lord, nor anyone who seeks his Lord's pardon and pleasure (154), nor one whose aspiration is attached to Him and whose faith in Him is strong, and who hopes in Him, and who is alone with his Lord in his seclusions, and who is independent of Him from all else—not a specific day in which any distraction occupies him from attaining what he intended and purposed. Then, when the spiritual souls, the stages of human creatures, and the persons of luminous forms gather in the witnessing-places of gracious self-disclosures (al-tajalliyat al-ihsaniyyah) and the processions of merciful aids, and the pulpits of success are erected in the expanse of the land of opening and conquest, and the caller of right guidance and righteousness calls, and every listener desirous of attaining pardon and forgiveness listens attentively, turning to God with lowered gaze and wing, and a firmly rooted mountain whose steps are not shaken by the currents of decrees nor stirred by the winds' storms, he delivers a sermon like that of the festival ('id).

The circles of the people of tawhid ³⁰⁴, so that the dull-witted may awaken, the rightly guided may remember, and the possessor of sound intellect and correct opinion may pay heed, and every lover may obtain from his Lord the effacement of sins and the overflowing of seas of gifts and secrets, and entry into the ranks of the chosen elect, and he should be earnest in supplication at the end of the second ³⁰⁵ while gathering his resolve to receive the essential sciences ³⁰⁶, seeking the rain of lordly secrets, the rising of gnostic lights, and the gifts of samadi ³⁰⁷ openings, for they are the means of the people of high stations, the connection of those possessing merciful gifts and ocular unveilings, extending the hands of abasement and supplication to the Lord of the earths and heavens, saying: My Master and my Lord, You have at all times gifts of generosity and effusions, and in all seasons and times, outpourings of bounty and showers of mercies, by which provisions grow, times become pure, crops and plants flourish, spirits and selves revive, faces and features rejoice, and in the hearts of Your servants pure faith and sound intentions are renewed, and the effects of eternal power appear in the revival of all created things. For if that, O my Lord, occurs in the land of crops, plants, ripe gardens, and flowing waters, then my land, filled with the traces of passions surrounded by soul-cutting obstacles and barriers to good, is more deserving of irrigation, the descent of blessings, the overflowing of holy secrets, the succession of reinforcements, the radiance of the lights of theophanies, the blowing of the breezes of mercies, the breaking of sensory and spiritual habits, the manifestation of karamat ³⁰⁸, success in what You love and are pleased with, support in movements and stillness, salvation from the Fire, and victory in Your greatest pleasure in life and after death. O Allah, I ask You, O Allah, O Most Merciful, O Most Compassionate, O Originator, O Restorer, O Forbearing, O Generous, O Bestower, O King, O Holy, O Peace, O Faithful, O Guardian, O Mighty, O Compeller, O Proud, O Subduer, O Powerful, O Omnipotent, O Possessor of severe might, O Constructor, O Expander, O Abaser, O Exalter, O Doer of what He wills, O Honorer, O Abaser, O Protector, O Helper, O Resurrector, O Truth, O Witness, by the rank of our master Muhammad, may Allah bless him and grant him peace, the Imam of the station of prophethood and the unique jewel of beauty, that You illuminate my heart with the lights of guidance, grant me success in righteous deeds and sound speech, teach me knowledge by which I understand from You and rise to You, conforming to what You love and will, supported by the gifts of gnosis, the secrets of the latif ³⁰⁹, the jewels of tawhid, my heart safe from the incursions of fancies, doubts, and hesitation, casting off the yoke of ignorance from my neck, speaking with the benefits of wisdom and the edge of beneficial speech, turning my heart and body toward You, desiring what You possess of abundant good and increased good, striving for Your pleasure, standing at Your door on the leg of trust and renewal, supplicating humbly, calling with the tongue of abasement and submission: O Near, O Answerer, O Hearing, O Seeing, O Beneficial, O Harmful, O Light, O Guide, O Originator, O Eternal, O Inheritor, O He who said in His wise, clear Book: "And it is He who sends down the rain after they have despaired and spreads His mercy, and He is the Protector, the Praiseworthy" ³¹⁰. Have mercy on Your poor, weak, wretched, sorrowful servant, who seeks aid in every important matter and great calamity, who seeks the rain of Your mercy for his land, empty of the flowers of piety and the garments of contentment and submission, filled with the calamities of abominations and the motives of blameworthy action, established upon the behemoth ³¹¹ of pardon, forbearance, gifts of generosity, and universal good, which has been hollowed out by sins and transgressions, and whose springtime abodes have been covered by the hand of opposition and faults, and burned by the fires of passions until the green branch of its faith has withered and the flower of its luminous blossom has faded, so it has become dead after its life, black and dry after its greenness. So send down upon us, O Allah, clouds of remorse, water it with the winds of repentance, drive it with the angels of return, until it rains upon it with the rain of repentance, so that it becomes green with longing for acts of obedience and regret for what it has neglected in the days of opposition, from its burning by the fires of passions and the erasure of its traces by overwhelming pleasures. And cause it to grow with al-wali ³¹², which is love, which You have prepared for people by Your exalted saying: "Indeed, Allah loves those who repent and loves those who purify themselves" ³¹³. O Allah, quench us with the downpour of mercy, extend to us with abundant grace, remove from us the obstacles of punishment, protect us with the light of infallibility, support us with the ways of success and wisdom, establish us on the leg of seriousness and service, relieve us from every hardship and crisis, and cause to grow in our hearts the flowers of dhikr ³¹⁴, the branches of secrets, the trees of thoughts, the fruits of deeds, the outcomes of hopes, the rivers of wisdom, the springs of generosity, the birds of speech with lordly gnoses, and the nightingales of longing with gnostic allusions, samadi gifts, essential laduni ³¹⁵ sciences, then follow them with the breezes of care and the secrets of sainthood, and protect them from the storms of passion and the obstacles of pretension, in the beginning and the end.

And He extended it with order and proximity, and the vanguards of victory, triumph, and imminent conquest ³¹⁶. O Allah! O Compassionate, O Loving, O Responsive! Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance. Our Lord, we have believed in what You revealed and have followed the messenger, so write us among the witnesses. And seal for us with what You sealed for those righteous ones—mercy and felicity. O Allah, open our breasts with the coolness of repentance, forgive us every sin and misdeed, bind us with the bond of standing at the limits, chain us with the chains of fear, imprison us in the sea of generosity and munificence, teach us the etiquettes of watchfulness and witnessing, expand our breasts for the station of Your divine sciences ³¹⁷, and grant us from the gifts of Your unseen secrets every desired thing. Annihilate us in Your love from our own aims, and give us to drink the fullest cup from the pool of Your Prophet, the abundant ³¹⁸. O Allah, O Most Merciful, O Most Compassionate, O Forbearing, O Generous, O Vast in generosity and munificence, O Most Merciful of the merciful, O Lord of the worlds. Then turn his cloak from right to left without inversion ³¹⁹, due to what is in that of hidden subtlety and precious secret, as an omen for the transformation of the pulling of the earth of hearts into fertile meadows of gnoses and spiritual gifts ³²⁰, and the reviving of what has dried among them by the downpour of mercies and the blowing of the breezes of imminent conquest, and the transformation of the seeker from human follies to the chosen stations and lofty ranks. Likewise, the men who desire the presence of arrival and connection, who devote themselves to the love of the Possessor of Might and Majesty, who find repose in the spirit of intimacy and boldness, who rejoice in the glad tidings of contentment and acceptance, who draw from the seas of generosity, bounty, and giving, who are accepted by their Lord with heart, body, limbs, and joints, only sitting back from the incitements of passions, the impulses of pleasures, and the accidents of separation. And it is recommended for whoever reaches this station to uncover the veil, reveal the subtleties of meanings of understandings, adorn himself with the ornament of the noble masters ³²¹, adopt the etiquette of the eminent scholars ³²², be generous with what he has to the elite and the common, descend to the land of delegation and submission, preserve the sanctity of the station and the covenant of Islam, purify himself from claims and superfluous speech, maintain the five prayers, stand at night while people sleep, fast from this world and break his fast on the Hereafter, deliver a sermon that draws souls to the presence of the All-Knowing King, lower his gaze from looking at its adornment and its losing bargain, renounce its familiar customs and fleeting traditions, give charity with his wealth and himself, distance himself from the sons of his clan and kind, take provisions for the meeting of his Lord and the day of his settling in his grave, expose himself to the breaths of his Lord in his morning and evening, purify himself from his follies and passions, strip himself of his disobedience and his claim, accustom his tongue to recitation of the Quran, devote himself to the pleasure of the Most Merciful, abandon his bed, shed tears, open the door of asceticism and piety, close the doors of greed, observe the times, make his sustenance good, seek lawful provision wherever it is, guard against the calamities of the soul and the whisperings of Satan, accustom his soul to truthfulness in words and deeds, his tongue to speaking the truth in the present and the future, remember Allah in all his moments, recall the favors He has bestowed upon him of abundant kindness, join His party and the company of the people of His register, become absent from his own existence, seek rain from the clouds of his Lord's generosity and existence, watch Him in his ascent and descent, fulfill his promise, stand at His limits, and annihilate in the beauty of His Essence and the perfection of witnessing Him. And he does not command the imam regarding these two [i.e., the turning of the cloak and the prayer], because he has surrendered himself to his Lord, the All-Knowing King, and does not interfere with what Allah has decreed upon His servants of the occurrences of destinies and the variations of judgments. Rather, [he does so] with a repentance that pleases the Most Merciful, grieves Satan, erases sins, and forgives great offenses, and returns the liability that blinds understandings, bequeaths ailments, hinders from the unlawful, and causes feet to slip at the crossing over the straight path. And he passes, before it, by seeking forgiveness and regret for what has passed, and after it, with the intention not to return to abandoning obligations and committing prohibitions. And some of the leading imams ³²³ who traverse the paths of peace, who are followed in all legal opinions and rulings, who guard their stomachs from consuming doubtful matters and unlawful food, have chosen the establishment of the non-needy one whose journey has ended at a station that imaginations cannot reach and understandings cannot cross, for he needs the response with the etiquette of the eminent scholars, and he teaches him the etiquettes of conduct from beginning to end, and conducts all his words and deeds according to the Sunnah of the Master of Mankind. He said: And in it is a consideration that understandings taste and dreams find sweet, for whoever follows the path of the noble masters and traces the footsteps of the stars followed in the darkness of the night, and desires to reach the attainment of the goal and the achievement of the aim, and to ascend to the highest degree and the loftiest station. And success is from Allah for whoever looks with the light of insight and verification, and ponders the meanings of what we have indicated of the subtleties of expressions and the delicate allusions with complete fairness and the intention of truthfulness and affirmation. And may Allah bless our master Muhammad, the house of ancient honor, the firm path of religion, the possessor of lofty glory and deep lineage, a blessing we find as a provision in every hardship and distress, and whose light in the grave will be for us the best companion and friend, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds.

Les gens ont tardé, tandis que les Substituts (al-abdāl) ont devancé, Et les créatures, dans leur création, sont des semblables égaux. Les deux morts sont-ils égaux dans leur inutilité ? Le peuple, ce qui les a assoiffés est la crainte, et ce qui les a tenus éveillés, Ils ont serré les ceintures et se sont hâtés vers un monde, Eux, les assidus à la porte de Dieu, en honneur, De tout homme échevelé, vêtu de deux haillons, que tu prendrais — Et la robe de nuit, blanche et éclatante, souille-t-elle la blancheur de l’aube ? — Il traverse la nuit en méditation ou en remémoration, Son corps est en gage sur le tapis de la terre, Et dans les chaleurs de midi, sa soif est plus douce que sa boisson, Son signe est une larme, comme une pluie battante que suit son empreinte. Ils ont brisé les coutumes, et on ne peut les nier, Ô toi qui doutes, par ignorance, de leur dignité (karāmah) ! La raison l’a permise, et la Loi (al-shar‘) l’a établie, Alors recule : tu n’as aucune trace dans leur balance. Ils ont été sérieux, et tu as manqué à saisir leur sérieux. Ce n’est pas l’affranchi celui que les anneaux ont entouré, Et il n’y a de distingué que par la description et la création. Et le résolu, vers la porte de la proximité, s’élance, Alors suis la voie de la sécurité d’eux : telle est la différence. Ils ont erré loin de l’effort pour saisir ce que les groupes ont manqué, Ils sont les assidus à la porte de Dieu, en honneur : s’ils se taisent, c’est en Dieu ; s’ils parlent, c’est par Dieu. De tout homme échevelé, vêtu de deux haillons, que tu prendrais pour une épée sur laquelle la création s’est dispersée en intention, — Et la robe de nuit, blanche et éclatante, souille-t-elle la blancheur de l’aube ? — Il traverse la nuit en méditation ou en remémoration, et la larme se répand, et le cœur brûle, Son corps est en gage sur le tapis de la terre, et son cœur brûle sur le tapis de l’Invisible. Et dans les chaleurs de midi, sa soif est plus douce que sa boisson, et dans la fraîcheur, son sommeil le plus doux est veille (166). Son signe est une larme, comme une pluie battante que suit son empreinte, des entrailles qui palpitent dans les jardins du désir. Ils ont brisé les coutumes, et on ne peut les nier : comment le flot nierait-il la lumière des étoiles ? Ô toi qui doutes, par ignorance, de leur dignité (karāmah) ! Il a réalisé et cru, car le peuple a dit vrai. La raison l’a permise, et la Loi (al-shar‘) l’a établie, et dans ta main il n’y a qu’impuissance et sottise. Alors recule : tu n’as aucune trace dans leur balance. Et si tu doutes, voici le jour et la liberté. Ils ont été sérieux, et tu as manqué à saisir leur sérieux, car l’intelligence et l’incapacité sont des choses qui ne s’accordent pas. Puis, lorsque j’eus attendu longtemps la pluie spirituelle et l’aide donatrice prophétique, je commençai à chercher à nouveau l’imploration de la pluie (al-istisqā’), m’appuyant sur la parole de Khalīl : « Et il répéta, si elle tardait. » Alors j’avançai un pied et reculai l’autre, et je demandai à Dieu Très-Haut, de Sa grâce, de m’accorder le secret de la grande sainteté (al-wilāyah al-‘uẓmā) et du haut rang (al-darajah al-kubrā). Alors me rencontra le messager de la bénédiction et de la bonne nouvelle, celui qui indique ce qui est utile au disciple (murīd) en ce monde et dans l’autre. Il dit : « Où veux-tu aller, ô toi que Dieu a fait cheminer sur les voies du salut et qu’Il a facilité pour la facilité ? » Je lui dis : « Je suis sorti cherchant le don de l’ouverture seigneuriale (al-fatḥ al-rabbānī), les dons des sciences innées (al-‘ulūm al-ladunniyyah) et les subtilités du rappel (al-dhikrā). » Il dit : « N’as-tu pas lu (167) dans la parole de Dieu le Généreux, et dans le Livre explicite de Son Livre immense : « Quiconque désire la moisson de l’au-delà, Nous augmenterons pour lui sa moisson » (Coran 42:20) « Il appellera chaque peuple par son guide » (Coran 17:71) « À tous, Nous accordons, à ceux-ci et à ceux-là, du don de ton Seigneur » (Coran 17:20) « Et c’est Lui qui fait descendre la pluie (al-ghayth) après qu’ils ont désespéré, et Il répand Sa miséricorde. Et c’est Lui le Protecteur, le Digne de louange » (Coran 42:28). Puis je me mis en marche, et je demandai l’aide du Maître (al-mawlā) le Doux, le Connaisseur, jusqu’à ce que j’arrivasse au premier col (al-‘aqabah al-ūlā), qui est le col du repentir (tawbah) de tout péché et faute. Je m’arrêtai auprès de lui, et voici sa forme : Alors m’appela le héraut de la Vérité (munādī al-ḥaqq), et m’éveilla le messager de la sincérité (wārid al-ṣidq), (168) : « Jusqu’à quand bourdonneras-tu avec ceux qui bourdonnent, et pratiqueras-tu les causes de l’inutilité avec ceux qui penchent vers les plaisirs et les passions et soupirent ? Reviens donc à Moi, et Je suis l’Audient, le Voyant, Celui qui connaît les secrets et ce qui est dans les consciences. Je me réjouis du repentir des repentants et des pleurs des regretteux. J’étends Ma main la nuit pour que le pécheur du jour se repente, et Je descends dans le dernier tiers de la nuit au ciel le plus bas : « Y a-t-il un repentant pour que Je me repente envers lui ? Y a-t-il un implorant pardon pour que Je lui pardonne ? Y a-t-il un invocateur pour que Je lui réponde ? » Et Je suis le Protecteur des vertueux, Celui qui rassure les craintifs, Celui qui efface les mauvaises actions des pécheurs, Celui qui répond à l’invocation des invocateurs, et entre Mes mains sont les dispositions des sagesses et de la direction. » Je suis venu en cachette, et ils m’ont reconnu, Me voici repentant, voyez, m’accepterez-vous ? Je suis à la porte, debout depuis un temps, Chaque fois que je cherche leur union, ils m’éloignent. Je n’étais pas digne de l’union, mais Vous m’avez rendu avide de l’union. Alors réparez la brisure d’un pécheur qui est venu à vous, * Espérant votre pardon, par vous, ayez pitié de moi. Ô âme, aide-moi et appelle, * Malheur à mon cœur et à mon âme, ils m’ont abandonné. Puis je marchai un peu, parcourant les distances du voyage et cherchant les témoignages (169) du bien, jusqu’à ce que me rencontrât le messager connu (al-wārid al-ma‘rūf) et le compagnon familier (al-anīs al-ma’lūf), le conseiller qui interdit le blâmable et ordonne le convenable. Il me dit : « Où veux-tu aller, ô disciple (murīd) ? » Je dis : « Je veux la chose habituelle et l’imploration de la pluie visée (al-istisqā’ al-maqṣūd). » Il me dit : « Entre toi et elle se trouve le deuxième col (al-‘aqabah al-thāniyah), qui est le col de la restitution des dettes (radd al-tabi‘āt), de la préservation des moments (ḥifẓ al-awqāt), de la saisie des obéissances (ightinām al-ṭā‘āt), et de la séparation des repos (mufāraqat al-rāḥāt). Ceux qui en sont dignes ne se sont pas appuyés sur les interprétations, ni ne se sont installés dans la rupture de la transaction (inqiṭā‘ al-mu‘āmalah). Ils se sont détournés des attaches, ont rejeté les obstacles, ont abandonné les ornements du monde et sa tromperie, sa joie et son plaisir, sa tentation et ses variations, et l’enracinement de son amour dans les cœurs et son établissement. Ils se sont souciés d’abandonner les choses interdites (al-muḥarramāt) et les ambiguïtés (al-mutashābihāt), et de restituer les injustices (al-maẓālim) et les dettes (al-tabi‘āt), que l’imām a ordonné de restituer, et qu’il a stipulé de purifier de leurs détenteurs, et de couper leurs racines à leur source. Et voici sa forme (170). » Lorsque je l’atteignis, m’appela le héraut du sérieux et du conseil (munādī al-jidd wa al-naṣīḥah), et le transmetteur des sagesses, des utilités et des traditions authentiques (al-āthār al-ṣaḥīḥah). Il me mit en garde contre la chute dans les abîmes de la perdition et du scandale, et me dit : « Loin de là ! Le repos ne s’obtient pas par le repos, et les hautes affaires ne s’atteignent pas en inclinant vers l’inutilité et le repos. Purifie ton esprit et ta doctrine, et purifie ta nourriture et ta boisson. Car celui qui est sérieux trouve, et celui qui sème récolte. Par Dieu, il y a un peuple dont l’occupation est d’acquérir leur provision, loin de leurs familles et de leurs enfants, et qui les a détournés de L’état est le souvenir de la richesse dans leur rassemblement et leur retour, et le monde a crié après eux, mais ils n’ont pas répondu, occupés par leur but. Ils ont pris leurs chagrins pour oreiller (171) au lieu de leurs coussins, et ont fait de la nuit un chemin vers leur sérieux et leur effort, et ont gardé leurs membres, par crainte du Feu, et loin de leur égarement et de leur corruption. * Ô chercheur du monde et de ce qui ne lui reste pas * Je te conseille, d’un conseil sincère, prends garde ! * Combien de fois sa beauté a-t-elle trompé d’autres que toi, et derrière elle * Il y a des épées blanches pour les termes des âmes, meurtrières. * La ruse de la beauté a trompé, alors qu’elle est laide, * Des mains qui imaginent le don, alors qu’elles sont avares. * Tu te charges de péchés pour lui plaire, * En abomination pour elle, et elle est la violence meurtrière. * Ô rêveur, d’où n’est pas venu de rattrapage, * Et pourtant son rêve rattrapant serait beau. * As-tu abandonné ton cœur, alors qu’il est languissant, rassemblé, * En gage de la tromperie, alors qu’il est une épée meurtrière ? * Regarde donc ton âme : le temps, comme tu vois, * Est un don qui ravit l’œil, et ce sont des périls. * Et si tu entends qu’une personne est périssante, * Prends garde à toi, car tu es ce périssant-là. * Il a laissé ce que ses mains ont amassé à un autre, * Et ainsi toi, demain, tu laisseras à un autre. * Ne convoite pas ce que tu as amassé en exclusivité, * Car la mort, dans ce que tu as amassé, est associée. * Et derrière ta santé que tu as déposée, * Il y a une mort facile ou une maladie dévorante. * À qui t’es-tu conformé, alors que parmi les Compagnons il y a multitude ? * Il n’y en a pas un qui ne soit pieux et dévot. * Et les Suivants (al-tābi‘ūn) bien guidés, tous * Sont fermes sur ce que la guidance mène. (172) * Et al-Shāfi‘ī sur la voie, et Aḥmad, * Et Abū Ḥanīfah avant cela, et Mālik. * Nous avons plongé, par ta vie, dans la divergence de leur voie, * Les gens sont soit abandonnant, soit meurtrier. * Celui-ci, le faible, verse le sang de la liqueur ; * Celui-ci, le fort, verse le sang de la créature. * La passion a possédé la servitude des âmes, et nous tous * Ne nous soucions que de ce qui est périssable. * La lumière de la Vérité (nūr al-ḥaqīqah) est devant tes yeux, brillante, * Mais un cœur ténébreux te détourne d’elle. * Loin de là ! Parmi les gens de la Vérité (ahl al-ḥaqīqah), il y a peu de monde ; * La voie est difficile, et rares sont ceux qui y cheminent. Lorsque je l’eus traversé, je marchai un peu, cherchant à atteindre les demeures des pieux (manāzil al-abrār), et à m’inscrire dans la lignée des nobles et des libres (al-ajillah al-aḥrār), et à offrir l’esprit pour les réalités des élus et des purs (al-muṣṭafayn al-akhyār). Alors me rencontra le messager de l’humilité (wārid al-tawāḍu‘) et de la pudeur (al-ḥayā’) envers Dieu, et l’ambassadeur de la Vérité (safīr al-ḥaqq) ordonnant d’abandonner la rancune (al-ḥiqd) et l’envie (al-ḥasad), l’orgueil (al-kibr) et la supériorité (al-taṭāwul) sur les serviteurs de Dieu. Il dit : « Où veux-tu aller, ô disciple (murīd), ô toi que Dieu a guidé vers la droiture et l’opinion ? »

the right course. I said to him, 'I desire the stations of the elect, the near ones, and the people of special intimacy among God's believing servants.' He said to me, 'Between you and them lies the obstacle of self-admiration ³²⁴ and hypocrisy ³²⁵,' and he warned me against the afflictions of status and leadership, and adopting the character of the rich. He commanded me to be truthful and sincere, for that bequeaths the stations of the prophets, the saints, the truthful, the martyrs, and the great ones of the elect. This is its form. When I reached it, a caller of the Truth ³²⁶ called out to me, the summoner to God, the truthful arrival, the warner against what leads to God's wrath. He said to me, 'Purify your inner self from subtle defects, and your outer self from the filth of ambiguities. Cleanse your soul from human folly and base morals. Awaken from your intoxication and heedlessness. Disavow your own power and strength ³²⁷, and humble yourself before Him whose reins are in the hand of His power, whose heart is mended by the secret of His wisdom, and whose movements are folded within His grasp. For you are a servant in His service, and my Lord is the bestower of His grace. Abandon the path of the self-admiring, the hypocritical, the arrogant, and the immoral. Preserve the station of servanthood, for God Almighty is jealous. Do not be among those whom God Almighty has censured by His saying: "Indeed, God does not love every conceited boaster" ³²⁸.' Leave me, for what I have advanced of my slip / And evil deeds, my deeds Then my observance and my inclination toward / Acceptance of my deeds, my deeds And I see nothing in what I see except / Patching my rags, my rags And I do not speak falsehood as long as I live, since / The verification of my words, my words Then, when I had crossed it, I proceeded a little, traversing the bridges of earnestness and striving, and following the paths of the people of goodness and right guidance, and adorning myself with the stations of the truthful individuals, the poles ³²⁹, the bells ³³⁰, the ascetics, and the worshippers. Then the righteous arrival met me, the guide for God's servants, the sincere advisor. He said to me, 'Where are you going, O seeker of abundant good, accompanied in your journey by the subtle favors of divine success and guidance?' I said to him, 'I desire the abodes of the people of trust in God ³³¹ and detachment ³³², and the stations of the individuals who are cut off in the seclusions of intimacy and solitude.' He said to me, 'Between you and them lies the obstacle of asceticism ³³³ and scrupulousness ³³⁴, and the closing of the doors of greed and covetousness.' He commanded me to be content, which is the capital of one who turns to his Lord and returns, and who directs his intention solely to Him and is cut off. This is its form. When I reached it, a caller of the secret, refined in pleasures, called out to me, and the arrival of the command, cautious of all wealth and eating of forbidden food and ambiguous things, said to me: 'Is it not enough for you what he, peace be upon him, said: "Sufficient for the son of Adam are a few morsels to keep his back straight" ³³⁵? And would you like not to eat until it is said to you, "By My right upon you, eat," and not to drink until it is said to you, "By My right upon you, drink"? And realize their saying: "The servant owns nothing." And adhere to the conduct of the Companions, for they were stewards over what was in their hands during their lifetimes. When they passed away, what was in their hands went to its true owner. This practice continues among the Sufis: they neither own nor are made to own. It suffices me to take refuge in the One, the Unique, for other than Him is neither beneficial nor effective.' Is there after attaining the Truth any attainment for one of purpose? / Few in meaning, many in number Is the ultimate goal other than God alone? / The knowers, the foremost, have reached the limit So success is not gained without hardship / And comforts are not reaped except from toil If you are content with other than the Truth as a quest / Then go ahead from the door of detachment and asceticism We are a people whom the Truth has purified our secret / So in God is what we hide, and in God is what we reveal Then, when I had crossed it, I proceeded a little, seeking the stations of the travelers, the repentance of the humble, the sincerity of the certain ³³⁶, the gratitude of the patient, the worship of the fearful, the intimacy of the cut-off, the knowledge of the watchful, the asceticism of the devout, the state of the wayfarers, the breath of the rememberers, and the aspiration of the righteous. Then the fearful, watchful arrival met me, the beloved, pure in nature and ways. He said to me, 'Where are you going, O you whom the Lord of the Mighty Throne addresses: "And indeed We created man, and We know what his soul whispers to him, and We are closer to him than the jugular vein" ³³⁷?' I said to him, 'I desire the stations of the intelligent and clever, and the abodes of the noble, the bells.' He said to me, 'Between you and them lies the obstacle of watchfulness ³³⁸ and self-accounting ³³⁹, which none crosses except one who has accounted for his soul with every breath, weighed his deeds with the balance, purified his limbs from faults, follies, and all impurities, and adopted the character of the people of forbearance and forgiveness, "and those who restrain anger and pardon people" ³⁴⁰.' This is its form. When I reached it, the spirit of the command called out to me, and reminded me in deterrent exhortations, and warned me against the calamities of the soul and the snares of deceit. He made known to me the reality of servanthood and the etiquette of poverty. He said to me, 'Ride the mount of patience, and bridle it with the reins of praise and gratitude. Fill its times with obedience, recitation, and remembrance. Guard what pleases your Lord, and watch Him in secret and in public. Stop at His limits, trust in Him in hardship and ease. Account for your soul with every breath, and seize the essence of deeds and the blessing of life. Adhere to his saying, peace be upon him: "Call yourselves to account before you are called to account" ³⁴¹. For in that is a gain for whoever desires reward and abundant recompense.' As if a watcher from you guards my thoughts / And another guards my sight and tongue So my eyes have not looked after you at any scene / For other than you, except I have looked fleetingly Nor has there occurred in my secret a thought / For other than you, except it turned aside my reins And truthful brothers whose speech I have heard / And I turned away from them my thought and tongue And asceticism did not console me for them, except that / I found the witnessed One with me in every place Then, when I had crossed it, I proceeded a little, seeking the moisture of mercies, inhaling the breezes of divine favors, and seeking the raising of degrees and the gifts of miracles. Then the beloved arrival met me, the caller heralding the attainment of the desired. He said to me, 'Where are you going, O seeker, O traveler on the blessed path?' I said to him, 'I desire to obtain the stations of the saints, the ranks of the pure, and the miracles of the pious.' He said to me, 'Between you and them lies the obstacle of piety ³⁴², and disavowing pretension, and abandoning power and strength, and watchfulness of Him who knows the secret and the private conversation.' So I stopped and knew that the matter is serious, not playful, and the pillar is action, not words. I said, 'To God belongs the matter before and after. What God wills happens, and what He does not will does not happen.' So upon it is the pivot, and by it status and rank are elevated, and honor and pride are obtained. It is the elixir of the inner selves, the treasure of secrets, the foundation of righteous deeds, the lost object of the believer, and the wisdom of the pious. This is its form. When I reached it, a caller of the Sunna and the Book called out to me, and the arrival of compliance and avoidance. He said to me, 'Stop at the door, and rub your honored gray hair in the dust. Raise your aspiration to the abodes of nearness and proximity. And call out: O Causer of causes, O Emancipator of necks, honor me with piety, which You have made the adornment of the noble, the elite, the provision of the individuals, the bells, and the poles, and which You have praised in the clear Book by Your saying: "And take provision, for indeed the best provision is piety. And fear Me, O people of understanding" ³⁴³. And it has been declared that You love its people on the tongue of Your Prophet, peace be upon him: "Indeed, God loves the pious, rich, hidden servant" ³⁴⁴.' Blessed be the masters, the ascetics / In every wilderness, dust-covered They abandoned their beds in the darkness for their Lord / And exchanged sleep for long wakefulness They concealed their ailments to preserve themselves, and endured / So the burning of livers came upon them Their colors tell you of their states / And their tears are flowing like a river They do not slander when darkness visits them / Due to the abundance of remembrances and litanies

They looked at this world, how it deceives its people with its union and the recurrence of festivals. So they departed from it and strove in piety, provisioning themselves with righteous provisions. And they walked upon the ways of the Chosen Prophet ³⁴⁵, the best of mankind, the Hashimite ³⁴⁶ guide. By God, repeat his mention and his hadith, and recite it with melody to me, O singer ³⁴⁷. Repeat for me, by your life, the hadith of Muhammad, for the delight of ears is in repetition. Were it not for him, people would not have abandoned their homes, nor would they have kept vigil over litanies ³⁴⁸. O master of the two worlds ³⁴⁹, O you whose love truly established itself in my soul and heart. O our Lord, by his right and his rank, and by his noble and glorious family, forgive us all sins as a favor, O best of those invoked and best of the generous. Then, when I had traversed them, I proceeded a little and asked God to be my helper and guide, and to grant me a plentiful share and abundant gift in fulfilling His rights, and to assist me in what I intended and make a way for me to what I sought. Then the one who commands good and forbids evil met me, and I witnessed the truth that heralds the attainment of the goal and the fulfillment of the desire. He said to me, "Where do you intend, O seeker?" I said to him, "I intend to follow the paths of those who contemplate with the eye of their thought the consequences of matters, and who look, and seek the pleasure of Him who pardons, forgives, and accepts the excuse of one who confesses his sin and apologizes." He said to me, "Enough, O you who ride the ship of danger and swim in the seas of negligence and peril! The guest has spoiled the milk, as the proverb goes ³⁵⁰; you have exposed yourself to destruction and harm." I said to him, "Leave it; it is heavenly, flowing by decree, for my Lord is Forbearing, Generous, Kind, Merciful; He has mercy on the sinner and draws near the distant, and overlooks the wrongdoer when he stumbles. For I desire to reach the highest lofty stations and to belong to the noblest sublime lineages." He said to me, "Between you and them is the obstacle of enjoining good and forbidding evil, and preserving the limits of God, and undertaking the affairs of religion and giving sincere counsel to God's servants. And this is its form." When I reached it, the herald of the Worshipped King called out to me and prevented me from preserving covenants and violating sanctities and doing praiseworthy good, and commanded me to enjoin good and forbid evil, fulfill pledges, and stand firm on the limits. When people conspired to abandon it, God afflicted them all with His punishment, and they perished and were removed from God's mercy, as our Lord Almighty said: "Those who disbelieved among the Children of Israel were cursed by the tongue of David and Jesus, son of Mary. That was because they disobeyed and used to transgress. They did not forbid one another from the evil they did. How wretched was what they used to do!" ³⁵¹ And as narrated from Ibn 'Abbas ³⁵², may God be pleased with him: "O Messenger of God, will you destroy a town while there are righteous people in it?" He said, "Yes." It was said, "Why, O Messenger of God?" He said, "Because of their negligence and silence regarding the disobedience of God Almighty." When he mentioned this great obstacle to me and alerted me to the difficult matters and grave dangers in traversing it, I turned upon myself with rebuke, reproach, and blame, and said to it, "How far you are from the stations of the righteous and the way of the folk! The slave who is being ransomed remains in bondage as long as a single dirham is owed; the sinner is not reformed by the sanctuary, nor do blessings last for him, nor do punishments leave him. How long will you conceal yourself with knowledge while not investigating the harms of food and drink? How long will you conceal yourself with devotion and worship while not purifying your hidden motives from human vanities and wayward desires? You have taken prayers as worship, fasting as endurance, and sleep, procrastination, and idleness as a pillow. If what you describe were true, habit would be burned away for you, and springs of wisdom and benefit would gush forth from your tongue. How long will you conceal yourself with asceticism and scrupulousness while your aspiration does not rise above the accidents of ambiguities and the motives of greed? How long will you conceal yourself with fasting, prayers, and seclusion in mountain peaks and the depths of retreats while not refraining from plunging into lusts and committing evil deeds? How long will you conceal yourself with humility and submission while the mark of the penitent and returning does not appear on you? How long will you conceal yourself with weeping, tears, thirst, and hunger while not renouncing treasures, engravings, and prints? How long will you conceal yourself with fear and piety while not restraining your tongue from the harms of lying and false claims? How long will you conceal yourself with religion and righteousness while not following the paths of the people of virtue and success? How long will you conceal yourself with the secret and sainthood while not avoiding the questions of the people of ignorance and misguidance? How long will you conceal yourself with the deeds of the righteous, the fearful, while the sign of the striving, repentant does not appear on you? How long will you conceal yourself with the sayings of the knowers, the attainers, while the traits of the perfect devotees do not appear on you? How long will you conceal yourself with the states of the lovers, the bewildered, while the lights of the attracted wayfarers do not shine upon you? How long will you conceal yourself with the descriptions of those who preserve the limits of the Sharia and stand firm?

And no sign of those who forbid evil and enjoin good appeared upon you. So she said: 'Lift my complaint to the Everlasting in goodness, the Forbearing, the Compassionate Lord, and to Him before whom cheeks are laid and hands are raised; perhaps He will forgive me for what I have committed, and meet me with pardon and forgiveness, and grant me the station of those who forbid evil and enjoin good, and honor my abode, and make me among the winners of His pleasure on the Day of Presentation and Standing. And to my master, the pious father, the knower ³⁵³, the ascetic, the saint ³⁵⁴, the devout, the righteous, Abu 'Abd Allah, my master called al-Salih—may God sanctify his soul and grant him a spacious place in the Gardens—it was said to me: 'How are you?' I replied: 'How is one whose life has been wasted in sins? What good can be in him? And on a dark day after the Day of Recompense, the criminals will be seized by a text that came from our Lord concerning forelocks ³⁵⁵.' (188) ❖ Whoever has distanced himself from Your protection and fallen short ❖ And grant me a sincere repentance, for I ❖ And protect my soul from the Fire, and have mercy ❖ In need of it and in unique distinction ❖ O Generous One, when there is no escape When I had traversed these severe obstacles ³⁵⁶, surrounded by beautiful patience and praiseworthy attributes, which guarantee high ranks and blessed stations to those who hold fast to them, the breeze of auspicious blessings wafted, and I directed my aspiration ³⁵⁷ toward the Lord of the heavens and the earths, and said: 'O He who accepts repentance from His servants and pardons evil deeds.' Then the familiar, known visitor ³⁵⁸ met me—known to the people of watchfulness ³⁵⁹ and witnessing ³⁶⁰—and said to me: 'Where are you going, O seeker of abundant good?' I said: 'I seek the goal of the poem ³⁶¹, the ancient light that does not perish nor fade, the flowing succor ³⁶² whose secret permeates all the people of intimacy ³⁶³ and solitude ³⁶⁴, and the remembrance ³⁶⁵ which is the sustenance of the people of trust ³⁶⁶, asceticism ³⁶⁷, scrupulousness ³⁶⁸, and stripping ³⁶⁹, and the life of the people of glorification ³⁷⁰, sanctification ³⁷¹, magnification ³⁷², declaration of God's oneness ³⁷³, and praise ³⁷⁴.' He said to me: 'Know that you will not reach the stations of those nearnesses until you traverse six obstacles ³⁵⁶. The first obstacle: weaning the limbs from legal disobedience; the second: weaning the soul from habitual customs; the third: weaning the heart from human vanities; the fourth: weaning the secret ³⁷⁵ from natural turbidities; the fifth: weaning the spirit from sensory vapors; the sixth: weaning the intellect from imaginary fantasies. From the first obstacle you will be honored with the springs of heart-wisdom; from the second obstacle you will gain insight into the secrets of the divine sciences ³⁷⁶; from the third obstacle the banners of angelic intimate converse ³⁷⁷ will shine upon you; from the fourth obstacle the lights of nearness-descents ³⁷⁸ will gleam for you; from the fifth obstacle the moons of hidden witnessing ³⁷⁹ will rise for you; from the sixth obstacle you will descend upon the meadows of the holy presences ³⁸⁰. (190) There, by what you witness of intimate subtleties ³⁸¹, you will become absent from sensory grossnesses. Then, if He wills you with the particularity of election ³⁸², and turns to you with the perfection of selection ³⁸³, He will give you to drink from the cup of His love a draught from the spring of life, and seat you upon the Mount of Theophanies ³⁸⁴; and you will look upon the tablet of the secrets of descents and receptions ³⁸⁵; then you will annihilate ³⁸⁶ in the beauty of the Essence, and the flashes and traces of the Names and Attributes will appear to you; thereby you will increase in longing, in seeking nearness, in restlessness for stillness, and in burning for tasting ³⁸⁷. When this becomes established in you, it will astonish you; and when it astonishes you, it will bewilder you. So here you are a seeker ³⁸⁸; but if your bewilderment persists, He will take you from yourself and strip you of yourself, so you remain stripped and drawn ³⁸⁹. Then you are the sought ³⁹⁰; when you are with Him, there is no 'you'; and with Him, without 'where'; and witnessing Him without 'how'. When your essence has perished and your attributes have vanished, He will stand in for your attributes with His attributes, and for your subsistence with His subsistence, and will clothe you with a robe: 'Through Me he hears, through Me he sees' ³⁹¹. So He will be your patron and your master. When you speak, (191) it is through His remembrances; when you look, it is through His lights; when you move, it is through His decrees; when you seize, it is through His power. Then selfhood disappears and otherness is transformed. When your foot is firmly planted and your secret ³⁷⁵ is established, in your intoxication you will say: 'He is He'; but when your ecstasy ³⁹² prevails and your intoxication exceeds the limit of stability, you will say: 'I am.' So in the first state you are firmly established, in the second you are variegated ³⁹³. From here the solution of the symbolism of this speech becomes problematic for understanding. One says: 'He is a heretic, so he should be killed'; another says: 'He is a veracious one ³⁹⁴, so he should be borne'; another says: 'He is overcome, so he should be left alone.' He, in terms of the reality of his state, is verified in his knowledge; and he who judged that he should be killed is correct in his judgment, for the Law has limits; whoever transgresses them, the limits are established against him: 'These are the limits of God, so do not approach them' ³⁹⁵. I said to him: 'I have left other-than-Him, so leave me and the One I love. I am the One I love, and the One I love is I; we are two spirits dwelling in one body. So if you see us, you see Him; and if you see Him, you see us.' And they recited: (192)

O heart, glad tidings to you: the days of divine contentment have returned, and this abode and the beloved ones have been gathered. Do you not see the breezes of intimacy wafting, their breaths blowing, and the lightning flashes of closeness gleaming? So live happily in an unbroken union with the one you love, for the veils of separation have been lifted. And behold the beauty of the One for whose vision the hearts of the lovers have fallen prostrate in His love. When I had fulfilled my desire and attained what I had hoped for from the treasures of spiritual support and aid, I mounted the howdah ³⁹⁶ of longing and affection, and journeyed through the hidden chambers of light and the outpourings of mercy and support, until I reached a white land of vast expanse, where the lightning of beauty shone upon its borders, surrounded by fragrant breezes of blessedness and blessings, and manifestations of acceptance and contentment. Then a sublime world bowed in that station, inhaling the fragrant musk of the seal ³⁹⁷, and praising the best of mankind ³⁹⁸. Then the Imam ³⁹⁹ stood and delivered a sermon that quenched the thirsty, healed the sick, poured down rain, and revived hearts that had been dead for years. He prayed for all people and concluded his session with the loftiest allusion and the most subtle speech. When the Imam had finished the aforementioned prayer (193) ⁴⁰⁰, the accepted proof, and the well-known practice, the intellect of the Tablet ⁴⁰¹ and the spiritual secret ⁴⁰² alerted me to a question that would benefit the questioner, bestow gifts, and make the spiritual master ⁴⁰³ keep it before his eyes in his orientation and approach. So I said to him: "O my master, teach me the method of the divine rain-seeking ⁴⁰⁴ and the drawing down of the breezes of the All-Merciful's support, whose benefit encompasses the far and the near, and whose secret permeates the spiritual world and the physical temple, for in teaching proper conduct lies the substance of life and ascent to the highest degrees." He said to me: "O teacher of good, desirous of the means that lead to the loftiest ranks and paths of journeying, and the righteous deeds that save from the afflictions of harm and injury, if you desire that, then strip off the garments of your foolishness, and go out at the height of noon with sincerity of intention and purity of innermost being, and contemplate the outcomes of your past and future affairs with the light of intellect and insight. Repent, seek forgiveness, and wash your outer and inner garments from every sin (194) ⁴⁰⁵ and offense. Follow the footsteps of the wayfarers who walk with humility, tears, supplication, and abasement—not for show, hypocrisy, lying, or pretense, nor with extremism in religion or affectation—those seekers from their Lord of abundant blessings and generous gifts: masters whose feet are firmly rooted in the sciences of the Path ⁴⁰⁶, elders who have veiled themselves with the veil of Reality ⁴⁰⁷, and youths whose states are preserved from psychic obsessions, satanic temptations, and human follies, and from dark densities and bodily thoughts—not those who are mindless among them, for they have perished in the Beauty of the Essence, so blame has been lifted from them, and they have perished from their own annihilation, so the hand of obligations and rulings does not reach them; nor the beast whose affair is obscure to the elite and the common; nor the menstruating woman who attends the scenes of good and is not prevented from the carpet of the All-Knowing King; nor the protected non-Muslim ⁴⁰⁸ who is singled out not for a day, for the station is preserved by the light of Islam." When I reached the presence of spirits and the abodes of joy, congratulations, and delights, and the prayer-place (195) ⁴⁰⁹ of the people of goodness, virtue, and righteousness, the Imam ascended the pulpit of success, and every lover desirous of attaining wealth and profits listened attentively. He performed two rak'ahs ⁴¹⁰ behind the station, raised his hands to his Lord, the All-Knowing King, and prayed as he wished for all people, directing his spiritual energy ⁴¹¹ to his Lord, saying: "O our people, respond to the caller of God." Then he delivered a sermon as usual, refining the disciple, reminding the dull, alerting the fortunate, bringing near the distant, erasing from the pages of hearts the darkness of doubt and hesitation, and engraving in the mirror of its listener: "So We have removed from you your cover, so your sight today is sharp." When the greatest Imam—that is, the Pole ⁴¹² designated by name, the Succor ⁴¹³ firmly rooted in the degree of consolidation—had finished his known prayer, his marked sermon, his blessed intimate conversation, his truthful and protected supplication, and his widespread and prescribed miracle, he sat in the meadows of closeness and nearness, and the mosque of joy and congratulations, waiting (196) ⁴¹⁴ for what would dawn upon him from the brilliant openings of the Lordly conquest, and descend upon him from the sphere of the Beneficent manifestation. Then he turned the garment of his luminous heart, the form of his spiritual shape, the secret of his bodily reality, the temperament of his Self-Sufficient nature, and the heat of his passionate longing—his right side, meaning what he received of the sciences of the Essence and witnessed of the lights of the Attributes, and his left side—so that he might hear the speech of the Truth from all directions, and delight in his seclusions with intimate conversation, and revive in his manifestations with the lights of the Glorifications without inversion, for he encompasses all perfections, is preserved from the impurities of wills, safe from the defects of planning and choices, surrounded by the flashes of closeness and acts of obedience, supported by the secrets of the verses and the jewels of the revelations, sealed with the stamp of blessedness, blessings, and felicities, standing with the Truth in the presence of purity, favored with abundant rewards, facing with the mirror of his insight the light of the eye of the Unique Essence, the secret of the Eternal Care, the breath of Holy Generosity, and the glance (197) ⁴¹⁵ of the Unique specification. Wherever he turns, there is the Face of God. He is the isthmus ⁴¹⁶ that gathers the meanings of the Names and Attributes, the lamp preserved from all follies and the deviation of fluctuations, the specific locus of manifestation for the lights of Majesty and Beauty, about whom the Exalted said: "My earth and My heavens do not contain Me, but the heart of My believing servant contains Me." And likewise the men ⁴¹⁷ sit only in a sitting posture, and they are the companions of the Divine Presence, the treasuries of the angelic secrets, seated upon the pulpits of honor in the holy and exalted land, the lowland surrounded by Muhammadan lights. Each of them calls out with the tongue of his state: "And there is none among us but has a known station" and a hidden secret in his decree, inscribed. If it were to advance by the measure of a needle's eye, it would be erased from the register of the One, the Self-Subsistent. And it is incumbent upon whoever reaches this station and ascends with his spirit to a level where he hears the screeching of the pens ⁴¹⁸ to observe the etiquettes of the noble messengers, to humble himself before his Lord, the All-Knowing King, to look with the eye of his insight at the results of the tablet of opening (198) ⁴¹⁹ and inspiration, to repel with the subtleties of his God-given gifts the obsessions of doubts and illusions, to preserve the station and conceal the perceptions of his sciences from the elite and the common, and to recite over the worlds of his secrets: "Our Lord, do not cause our hearts to deviate after You have guided us, and grant us from Yourself mercy; indeed, You are the Bestower." And in the turning of the cloak ⁴²⁰ there is a secret not hidden from those of insight, and an opening not absent from the masters of states and consciences, for in its turning is an indication of the disciple's transition from state to state, from silence to speech, from intimacy to boldness, from majesty to beauty, from favor to perfection, from closeness to union, from station to station, from breaking fast to fasting, from sleep to standing, from longing to passion, from ecstasy to raving, from guidance to inspiration, from contraction to expansion, from expansion to love, from love to infatuation, from infatuation to drinking, from drinking to tasting, from tasting to yearning, (199) ⁴²¹ from yearning to annihilation, from annihilation to effacement, from effacement to sobriety, from absence to...

From presence (ḥuḍūr), and from concealment (kumūn) to manifestation (ẓuhūr), and from sorrow (ḥuzn) to joy (surūr), and from darkness (ẓulmah) to light (nūr), and from light (nūr) to attraction (jadhb), and from attraction (jadhb) to wayfaring (sulūk), and from wayfaring (sulūk) to worship (ʿibādah), and from worship (ʿibādah) to devotion (nusuk), and from devotion (nusuk) to striving (mujāhadah), and from striving (mujāhadah) to vigilance (murāqabah), and from vigilance (murāqabah) to fear (khawf), and from fear (khawf) to hope (rajāʾ), and from hope (rajāʾ) to security (amn), and from security (amn) to remembrance (dhikr), and from remembrance (dhikr) to gratitude (shukr), and from gratitude (shukr) to passionate longing (walah), and from passionate longing (walah) to bewilderment (ḥayrah), and from bewilderment (ḥayrah) to astonishment (dahash), and from astonishment (dahash) to stillness (sukūn), and from stillness (sukūn) to tranquility (ṭumaʾnīnah), and from tranquility (ṭumaʾnīnah) to pardon (ʿafw) and forgiveness (ghufrān), and from pardon (ʿafw) and forgiveness (ghufrān) to contentment (riḍā) and good pleasure (riḍwān), existence (wujūd) and beneficence (iḥsān), and repose (rawḥ) and fragrant bliss (rayḥān). "Praise be to God, who has removed from us [all] sorrow. Indeed, our Lord is Forgiving and Appreciative—He who, out of His bounty, has settled us in the abode of permanent residence, where no weariness touches us, nor does fatigue touch us." (Qur'an 35:34-35) Thus the (200) stations have become unified, the correspondences have harmonized, and the paths and ways have become clear. "To each—these and those—We extend from the gift of your Lord." (Qur'an 17:20) "Each people has known its drinking place." (Qur'an 2:60) "Watered with one water." (Qur'an 13:4) "Those messengers—We have favored some of them over others." (Qur'an 2:253) And opposites may unite, rivals vanish, numbers multiply, individuals rise high, causes are bound to stakes, spirits and bodies take form, and the mirror of the Essence faces the light of blackness. "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth." (Qur'an 41:53) Know that since the matter of this path is arduous, its affair wondrous, and its secret strange, you rarely find its people in agreement, or one of them firmly establishing a foot for another or magnifying him. Rather, you see that most of them claim that they are the one who has arrived, and that others have no worth. Until some of them said: Indeed, the Pole (al-quṭb) has one hundred thousand stations and two (201) and forty thousand degrees. And every one who has traversed a rank among these ranks or a station among these stations sees that no one has traversed his station, due to the intensity of its lights and the greatness of its secrets. And some of the knowers (al-ʿārifīn) have said that he (peace be upon him) was in constant ascent; whenever he ascended to a rank, he considered the one from which he had risen as a deficiency relative to the one to which he had ascended, so he would seek forgiveness from God for that and say: "Indeed, a veil comes over my heart until I seek forgiveness from God seventy times a day." Therefore, it was said to the knower (al-ʿārif) who found it difficult: the "veil" (al-ghayn) from which he (peace be upon him) sought forgiveness is the "eye of lights" (ʿayn al-anwār), not the "eye of others" (ʿayn al-aghyār); so understand that. Thus the seeker (al-murīd) is ever in transition, effort, and journeying, and in witnessing those stations that never cross the mind, like the state of a traveler through regions and physical climes, who does not settle until he reaches the destination. And the knower (al-ʿārif) remains thus; so understand. He said: Then he turned his cloak to his right after the Real and annihilation (al-fanā), and his left after sobriety (al-ṣaḥw) and bliss (al-hanā), when he witnessed (202) the lights of Majesty and Beauty, and what shone upon his inner being from the radiances of arrival, unveiling, and perfection, without inversion—and likewise the men, solely upon couches of honor and veneration, and pulpits of nobility and exaltation; the greatest terror does not grieve them, due to what they have with their Lord of elevated status and abundant fortune. And [there is] the recommendation of a sermon on the earth after the return of spirits from their journey and their settling in their homes which they used to seek refuge in and love; and charity for one who comes seeking the overflow of their merciful bounty and the secret of their generosity; and fasting for three days before it for one who desires to reach the noblest of stations and their highest. The Imam does not command these two, due to what has been reported regarding the magnification of reward for one who conceals his charity from eyes and hides it. Rather, [it is] through a repentance that subdues souls from their desires, and the restitution of a liability that rectifies states and causes hearts to attain their aspirations. And no blame is upon those of whom it is said: "Do as you wish, for I will satisfy the adversaries on your behalf in the abode of My generosity, with gifts that I love (203) for you and with which I am pleased." And in the recommendation of the sermon on the earth is an omen for watering the earth of hearts and humility before the Knower of the Unseen. And He, exalted, has said: "From it We created you, and into it We shall return you" (Qur'an 20:55). Fasting for three days before it is a seeking of the good pleasure of our Lord, Possessor of Majesty and Honor, so that insights and understandings may be illuminated, breasts expanded, and springs of sciences, knowledges, and the outcomes of judgments gush forth. And charity heals ailments and repels great calamities. The Imam does not command these two, because the work of the secret establishes firm footing and revives the deadness of hearts and bodies, and concealing charity brings about verified secrets and binds the unbound souls. Rather, [it is] through a repentance befitting the station, and the restitution of a liability that the spirits bore on the day of "Am I not your Lord?" (Qur'an 7:172) before the creation of creation and the existence of Adam (peace be upon him). And it is permissible to move before it for the people of the beginning and the end, and after it for the people of the secret and divine care. And some of the people of illumination, the knights of allusion and interpretation, and the masters of spiritual training and leadership have chosen the establishment of the non-needy one whose journey has ended (204) at the station of "two bow-lengths or nearer" (Qur'an 53:9), for a needy one whose aspiration is attached to the highest station and the ranks of felicity and the most beautiful word, so that he may attain the abodes of the righteous, the stations of the chosen elite, and the presences of gifts, unveilings, and the fragrant breezes of secrets. Some of the people of reality, and the imams who combine the two sciences of the Sacred Law and the spiritual path, have said concerning this luminous glance and gnostic gift: a consideration that the listener finds sweet, by which the eye is delighted, hearts are refreshed, and thought finds repose in the gardens of its meanings. It is a sufficiency for the wayfarers, a guidance for the seekers, a care for the affiliates, an end for the arrivals, a goal for the masters of states, and a verification and knowledge for the people of insight. And may God bless our master Muḥammad, the cave of protection and the amulet of preservation and safeguarding, with a blessing by which we become among the people of the secret and sainthood, and the individuals singled out for mastering the principles of gnostic sciences (205) and verifying transmission, and grant him abundant peace. And praise be to God, Lord of the worlds. And when the Greatest Imam finished his prayer, and raised his hands to God for the acceptance of his intercession and the answering of his supplications, he prayed with this supplication for the righteous believers and all of His creatures: O God, I have disavowed my own strength and power, my falsehood, my claim, my audacity, my might, my burdens, my fame, my status, my pride, my position, my elevation, my noble aspiration, my ability, and my will; and I have taken refuge in Your strength and power, Your assistance and victory, Your generosity and favor, Your bounty and grace. So deal with me, O my Master, with Your pardon and mercy; qualify me for Your obedience and service; protect me from Your punishment and vengeance; cause me to die upon Your Sunnah and Your primordial nature; and do not cause me to deviate from Your straight path and upright way, O Most Merciful of the merciful, O Lord of the worlds.

O Allah, I have presented before the great intercession of our master Muhammad, may Allah bless him and grant him peace, and his supreme means ⁴²², his most protected station ⁴²³, his highest rank, his most luminous secret ⁴²⁴, his most exalted station, his most eloquent speech, his sweetest lineage, his most manifest virtue, and what You revealed to him of signs and the Wise Remembrance, and what You specially granted him on the Night of the Ascension ⁴²⁵ of intimate conversation and direct speech, that You revive our parched land with the downpour of piety, and unite our hearts that are estranged from obedience in secret and private counsel. O Allah, I have knelt before You on both knees, and rubbed my face and cheeks in the dust, and supplicated, implored, and called out with the heat of intense longing and the force of love and severe need: O Allah, O Forbearing, O Generous, O Most Merciful, O Compassionate, O Truth, O Protector, O Witness, O He who sends down rain upon His servants after they have despaired and spreads His mercy, and He is the Protector, the Praiseworthy—quench the heat of our longings with the water of Your mercy, fill the treasuries of our poverty with the abundance of Your grace, and give us to drink a drink by which our faces will rejoice among Your righteous servants, our eyes will be comforted among Your devoted friends, and our ranks will be exalted among Your chosen elect. O Allah, we have come out to You in the garments of our lowliness, humbled and abased, confessing our great sins and offenses, stained with the filth of desires and disobediences, fleeing and escaping from our ugly deeds and evil actions. So grant us security from fear, calm our terror, and return us to You repentant and remorseful. O Allah, the soil of our hearts is parched, our limbs are estranged from lack of obedience to You, and they have dried up from our ugly deeds and burned from our evil actions. So send the clouds of Your mercy upon what has dried of their trees, and pour forth the flow of Your bounty upon what is thirsty of their fruits, so that they become green with the blossoms of certainty, ripe with the subtle truths of divine knowledge and the gifts of clear victory ⁴²⁶. O Allah, give us to drink and quench us, make us independent of other than You, suffice us, grant us success in obeying You, guide us, adorn us with the adornment of Your knowing saints, write us in the register of Your victorious and secure friends, bring us near to You with the nearness of those who are connected, make us know You with the knowledge of the truthful and sincere, treat us with beautiful gentleness, admit us to the carpet of Your Presence joyful and rejoicing, remove the veil for us, grant us security from deprivation after bestowal, and encompass us with Your greatest pleasure, along with those upon whom You have bestowed favor—the prophets, the truthful, the martyrs, and the righteous—by Your grace and generosity. O Most Merciful of the merciful, O Lord of the worlds, I have extended the reins and the eloquence of the pen and the clarity of expression to a reminder composed by the father, my master Salih al-Mu'ta ⁴²⁷, may Allah illuminate his grave and grant him spacious gardens, and made it a means for the devout ascetic, a desire for the devotee and worshiper, a gift for the traveler and visitor, a treasure for the wayfarer and seeker, helping the disciple to refine his soul and distinguish him from his peers, benefiting him on the day of his arrival before his Lord and his settling in his grave. We ask Allah Almighty to make it purely for His noble face, to accept it from him with acceptance, and to sanctify his soul through it in the highest paradises and the Garden of Bliss. And it is this: * Praise be to Allah for His blessings * We praise Him with abundant perpetual praise * Upon the Prophet, the master of mankind * Muhammad, the radiant full moon, the chosen one * As long as a dove stirs longing and coos * And souls tremble with yearning for the meeting * Glory be to Him who commanded us to remember * Glory be to Him who brought forth from the spring of purity * Glory be to Him who singled them out for His service * Glory be to Him who made them of His party * So they left homelands and countries * And preferred the Hereafter and cared not * And struggled against the soul and strove in seeking * And after that, know, O poor one * That the path is a shining star * The masters are a protection for the ignorant * For fear of grievous delusion and terrors * And its people have choice in it * It is a standard for every caller * And love is for the engraved and the scattered * It reveals the faults of the fraudulent pretender * The root of loss of religion is loss of repentance * So religion from its loss is in estrangement * O my regret, my grief, where are the people? * If they are described by my description, they are half-humans * If it is said, "What is wrong with us?" say, "We are copper" * By the grace of faith and Islam * Then His blessing accompanies peace * Clarifying the lawful and the unlawful * And the Family and Companions, the mine of piety * Musk has been lost, fragrant and diffused * And tears flow, following separation * Glory be to our Lord, the Great, the Forgiving * A people who shunned the sources of harshness * Glory be to Him who singled them out from His Presence * Glory be to Him who made them intimate with His nearness * And they parted from sons and brothers * In this world until they attained * And reached the goal in performing acts of devotion * That the path is a shining star * The masters are a protection for the ignorant * For fear of grievous delusion and terrors * And its people have choice in it * It is a standard for every caller * And love is for the engraved and the scattered * It reveals the faults of the fraudulent pretender * The root of loss of religion is loss of repentance * So religion from its loss is in estrangement * O my regret, my grief, where are the people? * If they are described by my description, they are half-humans * If it is said, "What is wrong with us?" say, "We are copper" By Allah, if we walked with the walk of those who passed, Nothing would appear from us but a pleasing walk. For the conduct of the Guide is a mirror for us, So let us tend to it with what we nourish ourselves. For the nourishment of souls, know, is like it; The seeker cannot afford ignorance of it in earnest. Ah! And it is right for me to say "Ah!" For such as that from which misery spoke. Allah is Greatest! The carpet of poverty Has been folded over us, with no unfolding. When people introduced into this path A great deed, by consensus unfitting, Until today every bankrupt claims it, And the shame of the deed became the forefront of the assembly. The clear has become confused with the obscure, And the lowly has become similar to the lofty. The poverty of the time has become in hearts Due to weakness in the seeker and the sought. So if I may point out in a beneficial saying Some of what suffices and benefits the disciple, For sincere advice is required for the nation of the Prophet, So hear it from a sinful, guilty servant. Advice from other than me benefits due to my ugliness, But now it is more appropriate for the poor one. I seek forgiveness from Allah, the Most High, the Supreme, For I am not worthy of that. Death, O poor one, truly comes to you, So what have you provided of good deeds? You preferred your world over your Hereafter, And you did not fear, O friend, your Lord. No lawful provision do you acquire; You eat whatever you wish and care not. No time do you observe when it comes; By Allah, this is not the way of the virtuous. You rush to the markets with your coming, Greedily collecting the perishing rubble. You rejoice in what you have gained from it, And you do not wish to turn away from it. You sit, not caring about the call to prayer, For buying and selling in the shop. You show that you are of the people of religion, But you are not among them with certainty. You anger your Lord and please your wife; Perdition and wrath! How base is your aspiration! You do not accept the decrees when they come to you; Rather, you console yourself when they are far from you. You oppose the Law and seek to rise; Far from it! This is a mistake and an illusion. Where are the benefits of prayer? You have no zeal to perform it. Where is emaciation and pallor on the lips? Where is the mark of prostration on the foreheads? Where is weeping in the darkness of night? Where is seclusion in the season of virtue?

Where is contentment, and where is asceticism, and where is earnestness? Where is humility, and where is forbearance? What is there in you of the highness of righteousness and loftiness? Where is deference to the people of knowledge? Where is flight from the abode of sin? Know and realize, O long-sleeper, that you are far from the path of the folk ⁴²⁸. The path of the folk has become effaced from the likes of us. O Lord, where is their state compared to our state? For the state of the people of God is not hidden; how different between a counterfeit and a pure one! How different between one who prefers his Lord and one whose ruler is his desire! How different between one who dislikes ease and one whom the touch of hardship distresses! How different between an obedient one and a disobedient one, and between one who draws near in submission and one who cuts off! Turn away from pretension, for it is ugly; by agreement, it is a disgrace. And pay off debts, for paying them is an obligation; delaying payment by the wealthy is oppression in the hadith ⁴²⁹. And remind the soul of those who have passed and become bones, mere dust. And embitter life with the remembrance of death and what you will encounter at that time. Today you are in control on the bed; one day we will be like the bed ⁴³⁰. You turned away from the expiation of oaths for fear of loss in this world. What trust do you have in the promise of the Creator—glory be to Him—the Guarantor of provisions? The poor one is not like this, O my God; indeed, the poor one finds intimacy with God. Indeed, the poor one is he who remains fasting and who spends the night standing, not sleeping. And he who, when hardship touches him, is patient and praises God for what He has decreed. Indeed, the poor one's self is like refuse; he sees no merit in himself. Not one who adopts the trait of pride, for pride is a burden—what a burden! Reflect on death and leave aside laziness; seize the opportunity of life and be earnest in action. Regret the times that have passed which you wasted in amusement and pleasures. Be wary in your heart of others, for the secret lies in the dweller, not in the house. And God does not look at outward appearances, as has come to us in the radiant hadith ⁴³¹. And be silent, for in silence is success and triumph; and isolate yourself from the self except for the people of righteousness. Do not eat excessively when you eat, nor drink excessively, O companion, when you drink. And strive for sincerity in deeds, and turn to Him with utmost turning. And think well [of God], for good opinion is a grace from God, the Great, the Bestower. And do not trust other than the people of the Sunna ⁴³²; take them as a model and a shield. They are the men who inherited the path; you will not find verification with others. And they are the most deserving of people to guide to God; others are futile. Beware of self-admiration, for self-admiration clothes your heart with ugly veils. Do not blame people and leave aside envy; the blame of backbiting has undoubtedly come [in scripture]. Do not boast about the deeds you have done, for boasting about deeds is ill-omened and a slip. And bear [burdens] and beware of being famous; indeed, fame cuts off [spiritual] illumination ⁴³³. Guide of the ways of those who are felicitous, guide of the sources—each one is praiseworthy. Guide of the principles, and through them is arrival, just as upon them is the intention of the masters ⁴³⁴. Guide of the path—where are we from it? No doubt we have deviated from it. O Lord, You have reminded through the guide of remembrance, so forgive and pardon, O Great in forgiveness. And grant me a repentance that guides my sin and earns my heart much fear. O Lord, what I have mentioned in myself—and more—O Lord, what among people is farther from me? O Lord, there is no one in a worse state than me, so conceal my faults and overlook me. O Lord, make me firm upon faith at the departure of the soul from the body. O Lord, do not disgrace me on the Day of Presentation ⁴³⁵, and do not keep me away from the arrival at the Basin ⁴³⁶. O Lord, O Possessor of Generosity and Benevolence, O Unique, O He who has no second. Indeed, we have sought intercession by the right of the Chosen One ⁴³⁷, and the family and the radiant, noble Companions. Purify our hearts from impurities, and grant us annihilation from sensation ⁴³⁸ in this world that deceives, and through which tribulation passes over us. And make the Hereafter beloved to us, O Eternal, and make death [come] with longing. And bless, O Lord, the Bearer of Glad Tidings ⁴³⁹, the Dispeller of Darkness, the Luminous Moon, Muhammad, and his family and companions, the people of guidance, truth, and correctness, as long as the winds blow at dawn and the doves warble on the trees. Its author—may God pardon him and illuminate his insight with the light of clear victory ⁴⁴⁰, and make him among His worshipers, the knowledgeable who act, His sincere and certain lovers, and His chosen, sinless, near ones—said: When I finished writing this reminder, whose mention is the father ⁴⁴¹, and whose exhortations suffice for the path and the ancient, and whose words awakened the resolve of the pious and ascetic, and whose proofs cut the back of every denier and obstinate one, and whose deterrents suppressed the assault of every transgressor and envier, it occurred to me to mention some sayings of the masters ⁴⁴², the eminent ones, and the noble experts, urging the consumption of lawful [food] and avoidance of unlawful, because consuming it darkens the heart and blackens faces with the smoke of sins and offenses, and brings the wrath of our Master, the All-Knowing King. And to add to that what results from the foods by which bodies are sustained, and the grains that contain the well-being of mankind, and to speak about the waters that quench the thirsty, and the garments needed by the elite and commoners, so that this may be a completion of the benefit and a means to obtain an additional wisdom by which the servant reaches the goal and aspiration, and the liabilities and injustices fall away from him—obligations from which the conscience is not absolved except by fulfilling them to their owners before the arrival of the appointed times and the descent of death. Know, O righteous brother seeking guidance, and O successful, prospering son, and O seeker striving in acts of goodness and benefits, that you should not eat except from what you know [to be lawful] if you are entrusted to yourself and fleeing from your own kind. For the head of religion is scrupulousness ⁴⁴³, and asceticism is the leader of benefits, and the Law ⁴⁴⁴ corrects beliefs. Every deed not accompanied by scrupulousness—its doer is deceived, prevented from inhaling the breezes of proximity and nearness, cut off from reaching the station of the unique ones among the wayfarers, repelled and driven away by shooting stars ⁴⁴⁵, and stripped and removed by the tongue of the Law and Reality—unless our Master overtakes him with His pardon and envelops him with His mercy and kindness. So exert your effort to eat from the work of your hands if you are a craftsman; otherwise, guard the orchards and fields, and adhere to uprightness in what you undertake according to the prescribed way and the scrupulousness that leaves no trace of suspicion in the heart, if you wish to be among the successful. And this is not valid for you except after acquiring the prescribed knowledge of earnings, lawful and unlawful—you must have this. This is if you are entrusted to yourself. But if you are in the presence of a shaykh ⁴⁴⁶ who is preserved in the sciences of his states, scrupulous in his actions and words, whose virtue is attested to and accepted, and whose state matches what is attested—then serve him and be dead before him; he will direct you ⁴⁴⁷ as he wishes. If he commands you to work, then work by his command, not by your desire; and if he commands you to sit, then sit by his command, not by your desire. And know, O my son—may God make you happy—that the Majestic is difficult to attain.

In the manner of scrupulousness ⁴⁴⁸, it is very little, not tolerating extravagance and waste. If you practice scrupulousness as the people of scrupulousness are obligated, it is fitting that your sustenance be delivered to you with frugality. How could it lead to attaining any lust of the soul's desires? Like the accountant al-Harith ibn Asad ⁴⁴⁹, one of the imams of the people, whose father died and left him such-and-such thousand dirhams, but he took nothing from them, saying: 'My father used to affirm predestination ⁴⁵⁰, and the Messenger of God, may God bless him and grant him peace, said: 'Do not the people of two religions inherit from each other?' ⁴⁵¹' And like some of them whose father left him such-and-such thousand dinars, but he refused to take them, saying: 'My father was a merchant and did not know the sacred law ⁴⁵²; perhaps usury ⁴⁵³ entered upon him without his knowledge.' This mentioned one was Ibn al-Qasim ⁴⁵⁴, the disciple of Malik ibn Anas (219) ⁴⁵⁵, may God have mercy on them both. He is the one who hired a beast to travel on, and a man came to him with a letter and said: 'Carry this with you for so-and-so.' He, may God have mercy on him, said: 'I did not stipulate to the owner of the beast the carrying of this.' And like Abu Yazid ⁴⁵⁶ when he returned the ant and the date over such-and-such a distance, which had fallen from the grocer's dates onto his dates. And like Abu Madin ⁴⁵⁷ in our time, who did not eat this herb called 'ataf ⁴⁵⁸ out of scrupulousness because it is called 'the herb of the spirit' ⁴⁵⁹. This is among the most perfect things I have heard concerning scrupulousness, and similar instances that the people, may God be pleased with them, followed. So God, God, O my son! Guard yourself from accompanying your soul in its lust for these expensive foods. For if you accompany it in them, and there is piety in your mind that if you attain them for their sweetness and take them by way of reflection ⁴⁶⁰, they will blind your inner sight ⁴⁶¹ and lead you with delusion, and introduce into your earning a kind of interpretative reasoning ⁴⁶² so that your dirham may increase (220). You will not attain that lust until it leads you to falling into ambiguities ⁴⁶³, which are the courier of the forbidden. Indeed, the one grazing around the protected pasture ⁴⁶⁴ is likely to fall into it. So close this door for it, and feed it only what strengthens it to perform what you have charged it with, on the condition I mentioned to you of reduction. And likewise in clothing. Beware of extravagance in expenditure, even if it is purely lawful, for it is blameworthy and its owner is a wasteful spendthrift, blameworthy. God Most High said: 'Indeed, the wasteful are brothers of the devils' ⁴⁶⁵, and He said: 'O children of Adam, take your adornment at every mosque, and eat and drink, but be not excessive. Indeed, He does not love the excessive' ⁴⁶⁶. So this covers clothing, food, and drink. The belly, O children of Adam, is the greatest enemy after caprice ⁴⁶⁷, and joy comes after them. May God protect us from lusts and interpose between us and afflictions. Know that these actions pertaining to this organ, as with its fellow organs, have charismata ⁴⁶⁸ and stations (221). Among its charismata, which no deception or entrapment enters, is that one's food, drink, and clothing are preserved by a sign that God casts for him, either in himself or in the thing itself in which the quality of the forbidden or ambiguous resides, so that he does not partake of anything but what is pure. Their signs are numerous, their particulars almost impossible to enumerate, but their principles revert to what we have mentioned. For instance, al-Harith ibn Asad al-Muhasibi, may God be pleased with him, when food containing ambiguity was presented to him, a vein would throb on his finger. And like the mother of Abu Yazid, whose hand would not stretch toward forbidden food. Another is called to, saying: 'Be scrupulous!' Another is overcome by fainting. Another sees the food before him as blood. Another sees blackness upon it. Another sees it as a pig. And similar signs that God has singled out for His friends and elect. They revert to three principles: one principle is that the sign be in yourself; another is that it be in the thing regarding which scrupulousness is exercised (222); the third is that there be a caller from outside or inside, alerting to that ambiguity. This third principle has various types in its modalities, mentioned in their proper places. Among its charismata is that a small amount of food satisfies a large company, as related about some of them: some brothers came to him, and he had only enough for one man specifically. He broke the bread, covered it with a cloth, and the brothers began eating from under the cloth until they all ate their fill, and the bread remained as it was, nothing diminished from it. This is a prophetic inheritance from the act of the Messenger of God, may God bless him and grant him peace, when he spread out the leather mat, and the owner of wheat came with wheat, and the owner of dates with dates, until a small amount was gathered. He invoked blessing upon it, then the people began filling their vessels until they filled them, as comes in the authentic hadith in Muslim. And similar to this is what is related concerning clothing. From this category, as we have mentioned about Abu (223) 'Abd Allah al-Tawudi ⁴⁶⁹, may God have mercy on him, that he took the garment and held it under his cloak, then brought out its end to the tailor and said: 'Take what you need.' And he continued...

And a miracle-worker (khāriqun li-l-ʿādati) to the extent that the tailor said to him: "This garment will never be completed." So he threw it from beneath him and said: "It is completed." Would that he had remained silent. And it is said that the tailor was himself [the miracle-worker], and the one astonished by that was the owner of the garment, so he threw it to him and said: "It is completed." And among the miracles (karāmāt) of this station (maqām) also is that a single color in a dish turns into varieties of food in the sense of taste, if some of those present desire it. One whom I trust informed me, on the authority of the Shaykh of Shaykhs (Shaykh al-Shuyūkh), that he witnessed this from one of the men (rijāl) during his journey (siyāḥa). That is, he went out at one time on a journey, and met a man from the saints (awliyāʾ) of Allah Most High. He walked with him not far, then entered upon an old woman in a cave—in a long story. Then the Shaykh returned to the old woman (224) at the end of the day, and sat with her until a son of hers, who was worshipping in some of those mountains, arrived. He entered and greeted the Shaykh Abū Madyan (radiya Allāhu ʿanhumā). The old woman brought a yellow vessel containing a dish and bread. The Shaykh and the young man sat eating. The Shaykh said: "I wished for such-and-such," or that occurred to his mind. The young man said: "Mention the name of Allah (sammi Allāha), O our master, and eat whatever you wished for." He said: "So I mentioned the name of Allah and ate, and behold, it was the taste of what I had wished for. I kept intending to wish, and he kept saying the same as his first statement, and I found the taste of what I wished for." And the young man was young, as they counted. May Allah join us with His saints (awliyāʾ). And among his miracles (karāmāt) also is that the jinn or the angel (al-malik) brings to the possessor of this station (maqām) his nourishment of food, drink, and clothing, or it is suspended for him in the air, as happened to some of them when he needed water in the desert. He heard a rattling above his head, so he raised his head, and behold, there was a suspended cup. He drank and left it. And some of them narrated that a person handed him a loaf (225). He was asked, and he said: "He is the Angel of Provisions (Malak al-Arzāq)." And it is narrated from some of them that a woman brought him food. He was asked about her, and he said: "She is the world (al-dunyā) serving me." And among the miracles (karāmāt) of this station (maqām) also is drinking deadly poison (al-zuʿāf) or bitter water (al-ujāj) as sweet and fresh (ʿadhaban furātan), as some of the eminent ones drank from the hand of Abū Muḥammad ʿAbd Allāh ibn al-Ustādh al-Mūrūrī al-Ḥājj, from the special students of the gnostic (al-ʿārif) Shaykh Abū Madyan (radiya Allāhu ʿanhumā). He used to call him "the accepted pilgrim (al-ḥājj al-mabrūr)." And of that there is what cannot be counted due to its abundance. And the verification (taḥqīq) of this is that whoever is realized (taḥaqqaqa) in this station (maqām) from lawful sustenance (al-ghidhāʾ al-ḥalāl), either through earning (al-kasb) or through the scrupulousness (waraʿ) of tawḥīd, about which the masters (mashāʾikh) said: "The gnostic (al-ʿārif) is one whose light of gnosis (maʿrifa) does not extinguish the light of his scrupulousness (waraʿ)." So when lawful sustenance (al-ḥalāl) is obtained, then reducing it is as we mentioned. So when he is realized (taḥaqqaqa) in his station (maqām), there arises in his inner self (bāṭinihi) an effective resolve (himma faʿʿāla) that Allah Most High brings into existence in the soul of this servant as a miracle (karāma) for him and a confirmation (taṣḥīḥan) of his station (maqām) and his truthfulness (ṣidqihi). Upon that resolve (al-himma) proceeds all that we have mentioned above and its like. And know, (226) may Allah grant you success (waffaqaka Allāhu), O my son, that the desire of the private parts (shahwat al-farj) is very weak in its essence, since it has no movement from itself. Rather, it is from a thought (khāṭir) that arises in the heart for intercourse (al-nikāḥ). That thought (al-khāṭir) is produced and generated by a glance of the eye, or a touch of the hand, or a hearing of the ear from engaging in conversation. And all of this is generated from repletion (al-imtilāʾ) and satiety (al-shabaʿ), which is the origin of the things that move this desire (al-shahwa). So whenever something of this occurs, then the desire (al-shahwa) is aroused and its dominion is strengthened, and it moves the organ, whether male or female, and it seeks the occurrence of what it moved toward. If he is protected (ʿuṣima) and enabled (qudira ʿalayhi), it occurs lawfully (ḥalālan); and if he is abandoned (khudhila) and it occurs unlawfully (ḥarāman). So when these pathways are blocked for him, this desire (al-shahwa) does not move. And the origin of all this, as we mentioned, is repletion (al-imtilāʾ) from food. For when the belly is filled, thoughts of excess (khawāṭir al-fuḍūl) arise in the soul, and the limbs move according to their realities with various kinds of their excess. And when the belly is hungry, the eye becomes blind (227), the tongue becomes mute, the ear becomes deaf, the hand and foot are restrained, the desire of the private parts (shahwat al-farj) ceases, and the thoughts of excess (khawāṭir al-fuḍūl) vanish. For this reason, the Master, the Wise, the Truthful (al-ṣādiq), may Allah bless him and grant him peace, said: "Indeed, Satan (al-shayṭān) flows through the children of Adam like the flow of blood. So block his pathways with hunger and thirst." That is, these things assist him in what he commands of evil and indecency. He, may Allah bless him and grant him peace, said: "Upon you is marriage (al-bāʾa), for it is more lowering of the gaze and more protective of the private parts. And whoever cannot, then upon him is fasting (al-ṣawm), for it is a castration (wijāʾ) for him." And he, may Allah bless him and grant him peace, said: "Fasting (al-ṣawm) is a shield (junnah)." So he, may Allah bless him and grant him peace, indicated in all these reports that the generating cause of the occurrence of this base desire is only food and drink. So if there is a hunger of striving (jūʿ mujāhadatin), the heart becomes illuminated and unveils for it the world of the unseen (ʿālam al-ghayb), because it is a hunger from a seeking, lofty resolve (himma) for what is witnessed of the secrets of Allah, glorified be He (228), that He may witness from it, and they encompass nothing of His knowledge except what He wills.

He wills. If it is hunger of necessity, it is not our concern in this book unless the one in necessity is among the people of the path of God, for his hunger is a care from God Most High and a gift from Him to him. Some of the masters, may God be pleased with them, said: 'If hunger were sold in the market, it would be incumbent upon the seekers to buy something else.' The benefit of hunger and poverty has no end that can be grasped, nor can it be defined, and no one knows its measure except one who has tasted it. So, O my son, if the desire for joy in this weakness arises, do not pay attention to it, and occupy yourself with blocking its pathways which we have mentioned earlier. Know, O my son, that the servant continues to realize in the arrangement of this corporeal nourishment state after state and station after station until he ascends to the spiritual nourishment by which the soul subsists and becomes annihilated from corporeal nourishment ⁴⁷⁰, and from the observation of that which is the realm of sense and the sensible, except to the extent that his essence remains, for by its remaining he is able to attain spiritual nourishment. The first station that occurs to him among these stations is that he is made to stand upon the secret of the grain and its casting into the earth, then the rain in the cloud, which is an expression of its dissolution, then the wind driving the rain-laden clouds ⁴⁷¹, so they deliver what they have and what they were entrusted with to that earth, then the sun spreads out and nourishes them with another nourishment through the heat that promotes growth, and in that nourishment is the perfection of its existence for what it is intended for. All these, and what we have omitted, are the agents serving this grain and bringing it into existence and its transformation from state to state in cycles and stages until it becomes a loaf of bread—angels employed under the power of the Absolute Existent, Most High, and the sending forth of these existents from the treasury of generosity; without them nothing would appear at all. When the servant looks at that loaf intending to eat it, it calls out to him in the language of its state: 'Glory be to Him who made my origin a seed which He created, cast into an earth which He created, and subjected the angels to drive the clouds, so they drove it to the horizon of that earth and sent down from it water therein according to its need, neither drowning it with excess nor drying it with scarcity; and He created beasts to plow it so that it becomes soft and loose, penetrated by grains and air, and water settles in it; and He created human beings to use those beasts with plowing tools in a productive manner for the desired purpose; then He sent upon it the wind according to need for the pollination of what is in it, and the moistening moon, and the sun, and the cold at the time of need; and He brought forth from it a weak plant, then nurtured it and strengthened it until it grew tall and stood firm on its stalks, of various colors and diverse forms; then He created in it fruits of specific measures and limited forms, and separated them: So let man look at his food: how We poured down water in abundance, then We split the earth in clefts, and caused to grow therein grain ⁴⁷²—the verse. Then he says: Glory be to Him who subjected the heat and the wind to that plant and those grains until they dried, hardened, became dry, and their moisture and wateriness departed; and He subjected human beings to harvest them, and beasts to thresh them, and winds to winnow their chaff, and He created for their transport; and Glory be to Him who created the hard, heavy, compact stones from which millstones are made to grind it and turn it into flour of various kinds after removing what is useless, like bran; and He created the types of minerals from which tools are made for constructing millstones, and inspiration in human beings to make those tools, and the power to do so; and He created fresh water for kneading the flour, and salt for its improvement; and the origins of the vessel in which it is kneaded—specific trees and specific clay; and the origins of the vessel in which water is carried likewise; and He subjected the wind to the dough so that its parts become porous and light for its pairing and compaction, and it acquires a crispness without harm; and He created firewood and woodcutters and beasts to carry the firewood and tools for firewood, and alerted human beings to make the oven and enabled them to do so; and He created fire and placed in it the power of drawing, drying, and expelling moisture until the dough became bread; and He subjected the wind to it to expel the heat within it. This is something of what the loaf contains of wisdoms and subtleties; otherwise, what the knowers derive is vaster and more abundant. Then the rest of the varieties of foods call out to him, each with countless sciences and gnoses; and the earth on which he sits calls out to him, and the sky overshadowing him, and the walls surrounding him, and the garments upon him, and the bed beneath him—each with countless types of gnoses. Then his body and its parts call out to him: Glory be to Him who created in desire, inclination, will, intention, and sight that perceives the loaf's shape and its different parts, by which desire varies, and the colors of foods, and what benefits and harms from them; and He created the sense of smell and the power therein likewise to perceive odors so that desire may accept or reject, advance or delay; and the sense of taste and the power therein likewise to find pleasure that invites eating; and He created the two hands to take things, articulated on many joints so that their movement in all directions is according to will, each extending and bending toward you.

He did not make it like a fixed piece of wood, neither too long nor too short, and He placed in it the palm and fingers, sometimes making it a ladle carrying [food], sometimes breaking hard objects, sometimes cutting sticky things ⁴⁷³ and large things that the mouth cannot contain, sometimes pulling, sometimes pushing, sometimes gathering different foods that are meant to be combined, sometimes separating, sometimes cleansing. And He created the mouth as a passage to the stomach. Then, since food cannot be easily swallowed piece by piece, He created the two jaws composed of two bones, and set in them the teeth and molars for grinding food, breaking what needs to be broken, and cutting what needs to be cut. And since the upper jaw has above it the nose, eyes, forehead, head, and what they contain, and moving it with every morsel would harm the person, He made it fixed and immovable. He made the lower jaw, whose movement causes no harm, the one that moves and rotates around the upper jaw, like the rotation of a millstone, contrary to every ordinary millstone made by creatures. And He created the tongue, which moves around the sides of the mouth and returns food ⁴⁷⁴ to the middle of the teeth as needed. And He created under the tongue a source from which saliva flows in the necessary amount to moisten the food; otherwise, you could not chew dry food or get it to the stomach. And if He had made its water flow constantly, it would have drowned you. And He created the esophagus and the trachea, and placed at their top layers that open for the intake of food until it reaches the stomach, for extracting its essence and pure part to the liver, and distributing it through the veins that convey to each organ its appropriate amount, and for discarding the waste to the abdomen, and for subjugating the attracting and expelling forces. In this is a great science called anatomy. These are many sciences and great cognitions. If the gnostic ⁴⁷⁵ remained in his annihilation and absence, he would miss, along with what is in his descent and coming down to the heaven of rights and the earth of desires, the fulfillment of rights ⁴⁷⁶ that he cannot fulfill while drowned in lights. His contemplation of the forms of beings is entirely benefits and openings ⁴⁷⁷, because he descends only accompanied by permission, empowerment, and rootedness in certainty, protected from heedlessness, guarded from the intention of fulfilling lust and mere pleasure, guarded by the light of insight. He spends from his abundance, unlike the veiled one, whose provision is limited due to the weakness of the light he possesses. He looks at beings for their essences and the pleasures in them, and if he obtains some awakening and alertness to some cognitions and wisdoms, it is very little. The gnostic, due to the strength of his light, benefits from every atom of the world with knowledge that cannot be measured and subtleties of understanding that cannot be counted. The hearts of the gnostics have eyes * that see what is not seen by the beholders And tongues that have whispered a secret * of the unseen, hidden from the noble scribes ⁴⁷⁸ And wings that fly without feathers * and alight with the Lord of the worlds ⁴⁷⁹ They graze in the meadows of holiness at times * and drink from the seas of the gnostics Servants who have traveled by the secret until * they drew near to Him and became those who have attained union So the Sufi, if he stops here, is blessed. But if he wishes to rise above considering these mentioned things for their own sake and make them proofs for what is in his own self and his world, he may ascend to another station in himself where he sees himself as a land that has been made good by correct beliefs and divine success, and plowed by character and moral cultivation, according to what it was created upon. Then the wise one sows in it the seed of special wisdom that moves the seeker toward the sought-after existential divine wisdom, which is inherited among the prophets and scholars. When the wise one sows it as we mentioned, he waters it with action in the clouds of piety, driven by the winds of divine care, and then it produces the ear of sincerity of tawhid ⁴⁸⁰. All the pure actions of the limbs are nourished by it, and they become strong to produce divine secrets and furqanic ⁴⁸¹ wisdoms. In this blessed station, the garment becomes sound for one for whom it is made sound by the grace of God Almighty. Praise be to God, Lord of the worlds. Sufism has gone, its times have been erased * And fear [of God] has passed, its brothers have ended The traces of the worshippers have faded, and changed * The ways of loyalty, and their homelands have become desolate And people have come who claim that they * Are the people of purity and that they are its companions Their only concern is singing, and their food * Is scarce, and their worry is its colors They found Sufism a craft, so all of them * Have worn out, their hands, hearts, and tongues You see them narrating the stories of the former * They pretend ecstasy, but no proof of it is seen Where is fear, humility, and weeping? * If there were fear, then its explanation would be clear Weeping has turned into laughter, and their humility * Has become play, so their innermost reveals what it conceals A name without a body, and an action all * False and deceit, its slander has appeared The companions of Sufism were not like this * Rather, all of them had their sorrows multiplied As for the day, they fasted, and their silences * Were thoughts, and their speech was the Quran ⁴⁸² And when night came, he said to his companions * "Arise," and they all arose, his helpers They prayed a little, then said, "Cut through with us * The night, let us widen its field in the darkness And mention the station of the righteous and their state * And their discourse, this is a discourse whose time has come" So he stands, praising their Lord, and shows them * If His graces and mercy encompass them He says, "The righteous were, from their affair * What after this will come to you its explanation If they recited poetry, their purpose was * Only the meanings of poetry, not its meters And their intention from it was humility and supplication * And gathering in it, not its melodies" You see the disciple, the brother of realization, bewildered * His innards have been drenched with fires And you see him in distress and constant worry * His eyelids flowing with tears Fear of God has driven away his mind * And His grace returns him to a flicker of life His fear and awe of His might have filled * His entire being, so his pillars have shaken Thus he revolves around the one to whom his heart is attached * His beloved, and by His command is his rotation The beloved is not in a place that he can visit * He is exalted, in his Lord, the Merciful So he spends the night bewildered by longing for Him * His stability and place do not settle And when his heart sways, drunk, and what * Is drunkenness but love whose possibility has appeared? And when he sobers, his chant is what restores * His strength, so his structure becomes balanced ⁴⁸³ You see him mentioning Mecca and its breeze * As if his body had settled there And as if he drinks the pure wine from Zamzam * And as if its trees are his garden And as if its soil is like strong musk * And as if its idhkhir ⁴⁸⁴ is its basil And you see him mentioning Yathrib ⁴⁸⁵, his intention * From it is the Messenger, his companions, and his time It became good through him, alive and dead, Tayyibah ⁴⁸⁶ * And likewise, its neighbors became good through his goodness A town in which is the grave of the Prophet Muhammad * Among them, and they are its inhabitants And you see his traces there, as if they * For the beholders and visitors are his very presence And you see the disciple as if in a lush garden * Truly, his bewilderment is in its shade Thus he enjoys what he has, unlike the one * Whose devil has made him err in his action Fie on a people who claim to have purified themselves * While their hearts are all covered with rust So praise be to God, whose authority never ends * Forever, throughout the ages, His dominion

O Lord, grant us success to perform righteous deeds * that please You, O You whose station is exalted. And forgive the sins of the sinners, for we have * no Lord besides You from whom forgiveness is sought. Then peace be upon you from one who speaks * poetry, and what he has said, his explanation has inscribed. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad ⁴⁸⁷ a blessing by which You open for us the doors of repentance, and erase from our pages every sin and offense, and relieve us of every crisis and distress, and make wholesome for us every morsel and drink, and accept from us every act of worship and devotion, and correct for us every attribution and lineage, and grant us success in every request and desire, and bestow upon us in this world and the Hereafter the highest station and the loftiest rank. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad a blessing by which You rectify our conditions, and purify our words, and improve our actions, and sanctify our deeds, and lighten our burdens, and enable us to attain from Your pleasure and the pleasure of Your Messenger our hopes, and guide us by it on the paths of salvation, and seal for us with it our lifespans in happiness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad ⁴⁸⁸ a blessing by which You unlock our closures, and refine our character, and purify our lineage, and make wholesome our taste, and stir our longings, and expand our provisions, and prosper our markets, and release our bonds, and relieve our suffocation, and remove from us the obstacles that have prevented us from the sought goal and hindered us. So bless O Allah, him and his family, a blessing by which You illuminate with the light of Your love our horizons, and refresh in the gardens of Your dominion our eyes, and adorn with the jewels of Your perception our necks, and remove by Your bounty and generosity our poverty, O Most Merciful of the merciful, O Lord of the worlds. O Allah, grant us from the gifts of Your bounty a repentance after which there is no disobedience ever, and open for us from the treasures of Your mercy a mercy after which You will not punish us in this world or the Hereafter, and bestow upon us from Your vast generosity a lawful, wholesome provision after which we will not need ⁴⁸⁹ anyone besides You, and which increases us in the reality of Your knowledge, understanding and gratitude, and in neediness, destitution, and poverty towards You, and in independence from others, chastity, tenderness, compassion, love, longing, and gentleness. And make us among those who returned to You with humility and neediness, and desired You with the tongue of submission and brokenness, and stretched out to You the palms of poverty and necessity, so You clothed them with the garments of honor and pride, and poured upon their hearts the gifts of gnosis and secrets, and created them with the character of the Emigrants and the Helpers, so they preferred sacrifice and altruism over the acquisition of wealth, goods, and property, and left their families and beds and fled with their religion to the mountains and deserts, guarding against the observation of eyes, or being pointed at with fingers, when the veils and curtains were rent for them, and there shone upon them from the gleams of the shining ⁴⁹⁰ lights. And guide us, O Allah, on the path of the righteous imams, who glorify You in the evening and at dawn, who are enraptured by Your remembrance in the hours of the night and the ends of the day. And make us firm and support us, and do not strip the light of faith from our hearts, O Allah, O Mighty, O Compeller, O Subtle, O Kind, O Compassionate, O Merciful, O Oft-Forgiving, O Most Generous of the generous, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the master of the worlds absolutely, the essence of noble and pure lineage, the full moon of perfect radiance, the dawn of truths whose light shines upon all horizons, the fountain of virtues and excellences, who was created with noble character. So bless, O Allah, him and his family, a blessing by which You open for us closures, and relieve us from suffocation, and pour down upon us ⁴⁹¹ clouds of provisions, and make us independent of creation, and suffice us against the evil of poverty. O Allah, O Sufficer, O Self-Sufficient, O Opener, O Provider, O Allah, O Allah, O Allah, O Lord, O Lord, O Lord, O Possessor of Majesty and Honor, O Living, O Self-Subsisting, I ask You by Your great and greatest name to grant me a lawful, wholesome, blessed, and ample provision, by Your mercy, O Most Merciful of the merciful, O Lord of the worlds. O Allah, I ask You by Your exalted and elevated name with which You honor whom You will among Your saints and inspire the elite among Your beloved, to bring us provision from Your presence by which You cut off the attachments of Satan from our hearts and the hearts of these our companions, for You are the Compassionate, the Benefactor, the Ancient in goodness, O Generous. O Allah, now, O Allah, if my provision is in the sky, then send it down; if it is in the earth, then bring it out; if it is far, then bring it near; if it is near, then make it easy; if it is ⁴⁹² easy, then increase it; if it is abundant, then bless it. For all good is in Your hand, and You are its Bestower and Giver, and its knowledge is hidden from the servant, who does not know from where it comes, and its path is obscure and unknown to him, were it not for You as his guide, leader, and director. So take us by our forelocks to what is best.

And complete it, and favor us with what is most vast and comprehensive of it, for hands are not stretched out except to the Generous ⁴⁹³ Rich, and mercy is not sought except from the Oft-Forgiving, the Merciful. You are the Goal beyond which no intention passes, the Treasure that has no limit and no end. O Allah, grant us a goodly provision from You without toil or hardship or reckoning in this world and the Hereafter, and give rest to our bodies and hearts from preoccupation with it through the vastness of Your giving. Strengthen us with the light of certainty ⁴⁹⁴ and trust in You, O Most Merciful of the merciful, O Lord of the worlds, O Most Generous of the generous. And for our righteous father, my master (247) Muhammad, called al-Salih ⁴⁹⁵, may Allah cool his grave and grant him a spacious abode in the Gardens. ۞ O Extender of provision to His creation ۞ O Owner of the Kingdom, the High, the Great ۞ O Mender of the broken, and He who, if He says ۞ to a thing "Be," it is. Enrich me, O Generous One ۞ And by Your favor, settle what terrifies me ۞ of the burden of debt, for You are the Generous ۞ I am straitened by my poverty and my need ۞ Conceal my debt, and be for the debtor ۞ O He who gives without reproach ۞ Your mercy in the captivity of the wrongdoer, the destitute ۞ By the Essence, the Names, and what is contained ۞ of verses recited in the Wise Book ۞ By the Chosen Guide, our Intercessor ۞ Possessor of the highest, straight, and upright ways O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You grant us from lawful, goodly, blessed, and abundant provision that which preserves our faces from seeking from any of Your creation, and make for us an easy path to it without hardship or toil. And keep us away, O Allah, from the unlawful wherever it is, wherever it may be, and with whomever it may be (248), and place a barrier between us and its people, restrain their hands from us, turn their hearts away from us, and set between us and them a wall that the hand of destinies cannot breach, the spear of rivals cannot tear, and the onslaughts of the wicked cannot assail, so that we turn only in what pleases You and seek help through Your blessing only for the righteous deeds that bring us near to You and draw us close to You. And meet us with Your pardon and generosity, O Most Merciful of the merciful, O Most Generous of the generous, O Best of forgivers. And if anything enters our stomachs that contains ambiguity, protect us from it; and if You do not protect us from it, do not let it remain in our stomachs; and if it remains in our stomachs, preserve us from the sins arising from it; and if You do not preserve us, then bestow upon us a sincere repentance ⁴⁹⁶ by which You cover our apparent faults and erase our past sins. And if You do not bestow it upon us, then treat us with Your pardon and forgiveness, and have mercy on us with Your mercy that preceded Your wrath, and be kind to us with Your power by which (249) You established Yourself over the Throne, so that the Throne does not know where Your settlement is, O Most Generous of the generous, O Most Merciful of the merciful, O Lord of the worlds. ❖ I have never experienced from You anything but goodness ❖ And every time You increase me in bestowal ❖ And when destiny afflicts me with something unpleasant ❖ And I am straitened by bearing it, it will not last long ❖ Here I have known that in the eye of hope ❖ By Your favor, my Master, it will vanish ❖ I hope from You, O Generous One, for protection ❖ And security, and strength, and acceptance ❖ So succor me with a breath from You that heals ❖ O Generous in giving, a sick heart O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You guide us to obedience to You, grant us success in what pleases You, help us to preserve Your covenants and trusts, inspire us with Your guidance, and place us in the fortress of Your protection and preservation. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You bring us out from the darkness of the natural dispositions ⁴⁹⁷ and the densities of the corporeal veils ⁴⁹⁸, and clothe us with the character of the pure spiritual bodies, and realize us with the realities of the luminous, merciful gifts, and bestow upon us the treasures of the divine, lordly openings ⁴⁹⁹. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You purify us from vices and base qualities, make us ascetic in the adornments of this world and its fleeting display, and heal us from apparent and hidden diseases and all ailments, O He whom the importunity of the insistent does not harm and questions do not confuse, O Most Merciful of the merciful, O Lord of the worlds. O Allah, O Enricher of the asker, O Granter of desires, I ask You by the sanctity of our master Muhammad, may Allah bless him and grant him peace, the master of the first and the last, chosen from pure loins and the noblest tribes, sent with the greatest proofs and clearest evidences, (251) that You honor me with the answering of prayers and acceptance of means, enrich me with the most beautiful virtues and perfect qualities, make me sweet in disposition and character, surrounded by all kinds of excellences and merits, regarded with the eye of kindness from every blamer and the words of every speaker, and make me among Your servants with the greatest share in every good that You distribute morning and evening, every mercy You spread, every provision You extend, every harm You remove, every trial You repel, every tribulation You avert, and every blessing You bestow, by Your favor and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Forgiver of sin, indeed I * have long been committing sins And I have come humbly * seeking Your pardon for me And my hope in You is beautiful * and You will not disappoint my hope O Lord, ease my deliverance * and pay off my debt for me And by Your favor, cover my fault * and conceal what was from me For You are Kind, Merciful * and a breath from You suffices (252) My means and intercessor * is Muhammad, the light of my eye Upon him be the purest blessings * as long as his favor suffices O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You clothe us in garments of obedience, regard us with the eye of Your kindness at every time and hour, bear for us every injustice and liability, loosen our tongues with beautiful supplication and humility, cause us to die upon the Sunnah and the community, grant us among Your saints the station of contentment and acceptance of intercession, and make it for us in this world and the Hereafter the best trade and the most excellent merchandise. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You guard us from the regard of others, lighten the weight of burdens, extinguish the heat of troubles, grant us the life of the righteous, suffice us (253) against the evil of the wicked and the plot of the immoral, grant us in this world good and in the Hereafter good, and protect us from the punishment of the Fire. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You preserve us from slips of the tongue, stumbles of the hand, lapses of the heart, temptations of Satan, enmity of brothers, change of religion, annoyance of neighbors, mixing with women, erecting buildings, arrogance toward peers, and causes of misery and abandonment, and grant us

through Your watchfulness over us, which prevents us from disobedience and rebellion, and through Your witnessing of us, which repels from our hearts the accidents of heedlessness and forgetfulness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that delivers us from the afflictions of treachery and innovations, and through it frees us from the snares of deceit and trickery, and severs ²⁵⁴ through it the attachments of greed and covetousness, and preserves us through it from the trial of panic and impatience, and secures us through it on the day of the greatest terror from fear and fright, and makes us through it among those who have donned the garment of repentance, desisting from sins and returning. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that clothes us through it with the pure robe of Your well-being, and rains down upon us through it the clouds of Your sufficient mercies, and waters through it our hearts from the pure springs of Your love, and bestows upon us through it the vision of Your beloved, our master Muhammad (may Allah bless him and grant him peace), which is a cure for the diseases of hearts. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that occupies through it our innermost beings with Your praise and gratitude, and our tongues with the recitation of Your Book and Your remembrance, and girds us through it with the sword of Your protection and victory, and crowns us through it ²⁵⁵ with the crown of Your care and pride, and illuminates through it in our hearts the lights of obedience to You and righteousness, and makes us through it among those who stand firm at Your boundaries and comply with Your prohibitions and commands. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that protects us through it from every sin that blackens faces on the day of meeting You, and exposes disgrace among Your enemies, and prevents reaching the rank of Your pious ones and saints, and reverses hopes in the abode of Your reward and recompense. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that protects us through it from every sin that blinds the inner sight and clouds the consciences, and alienates kinsfolk, and deprives of intercession on the day when truths are realized and secrets are disclosed. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad ²⁵⁶ a blessing that protects us through it from every sin that changes states and brings terrors and disgraces deeds and rejects works, and prevents joining the ranks of the people of intimacy and boldness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that protects us through it from every sin that blunts intellects and brings abominations and makes odors foul and deprives of gifts, and corrupts hearts and brings upon them the afflictions of calamities. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that protects us through it from every sin that changes times and diminishes provisions, and harms the dead, and displeases voices, and increases desires, and veils supplication from You, O Lord of the heavens and the earths. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that protects us through it from the removal of Your favor ²⁵⁷ and the change of Your well-being and the sudden onset of Your trial and the suddenness of Your vengeance and exposure to Your wrath and despair of Your mercy. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that protects us through it from reprehensible morals and deeds of passions, and from the hardship of affliction and the attainment of misery, and evil decree, and lack of contentment, and the gloating of enemies. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that protects us through it from knowledge that does not benefit, and deeds that are not raised, and a heart that does not humble itself, and a supplication that is not heard, and a soul that is not satisfied, and from hunger, for it is an evil bedfellow. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that protects us through it from the evil of what You have created and from the darkness of what You have originated and from the impatience of souls regarding what You have decreed and willed ²⁵⁸ and from the evil of the envious over what You have bestowed, and we ask You through it for the honor of this world and the Hereafter, just as Your Prophet Muhammad (may Allah bless him and grant him peace) asked for the honor of this world through faith and knowledge, and the honor of the Hereafter through meeting and witnessing. Indeed, You are All-Hearing, Near, Responsive. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that protects us through it from bankruptcy, debt, sin, abundance of abominations and impurities, enmity and hatred and suspicion of people, and abandoning the company of the righteous and avoiding the virtuous and intelligent, and adorns us through it with noble character traits and makes us through it among those who restrain anger and pardon people. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that protects us through it from harm and adversity, and preserves us through it from migraine, headache, and toothache, ²⁵⁹ and suffices us through it against the evil of tyrants and aggressors of all kinds and races, and grants us refuge through it from the deceit of highwaymen, swindlers, and thieves, and protects us through it from the arrows of accurate accusations in the light of day and the darkness of nights. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that grants us refuge through it from disobedience to mothers, burying daughters alive, withholding and giving, and from gossip and excessive questioning, wasting wealth, mixing with people of deviation and misguidance, overwhelming debt, poverty, and oppression of men. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that preserves us through it from distractions and obstacles, and restrains through it from us the hands of harmful armies and vanguards, and helps us through it to observe the limits of the divine laws, and preserve what You have entrusted to us of trusts, and makes us through it among those who fear You ²⁶⁰ in secret and in public and watch over You in all times and moments. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that protects us through it from the tyranny of the people of injustice and falsehood, and grants us refuge through it from horrific terrors and earthquakes, and secures us from the deceit of time and the change of circumstances, and makes us through it among Your servants who have humbled themselves in awe of Your might and humbled themselves before You until they swept the garbage dumps with their own selves. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing that saves us through it from the accidents of deficiency and deprivation, and purifies us through it from the stains of filth and defects, and cleanses through it our provisions from the hidden ambiguities in the details of food and drink, and illuminates through it our inner sight with the lights of Your knowledge, and opens for us through it the treasuries of the unseen ²⁶¹ and makes us through it

From among those whom You have brought near to the carpet of Your Presence ⁵⁰⁰, so they attained honor and nobility and achieved the desired goal. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You protect us from entering evil places and mixing with the rabble and the ignorant ⁵⁰¹, and by which You preserve us from failing to submit to the rulings of the Sharia ⁵⁰² and inclining toward corrupt desires and deviating from the straight path of truth, and by which You make us among those who disciplined their souls to do good and expended wealth and lives in Your obedience. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You shield us from hypocrisy and using religion for worldly gain ⁵⁰³, and by which You protect us from bad character and weak certainty, and by which You support us outwardly and inwardly, and by which You realize us with the realities of those firmly rooted ⁵⁰⁴ and established, and by which You make us (262) among Your righteous, successful servants, and by which You grant us of the good things what You have granted to the elite of Your sincere, intimate friends ⁵⁰⁵. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You preserve our limbs from the disease of sins and disobedience, and by which You watch over us with the eye of Your kindness in the deserts of deadly wildernesses and the trials of fortresses ⁵⁰⁶, and by which You have mercy on us through Your near and far favor, and by which You make us among the secure and victorious on the day when hearts tremble and forelocks are seized ⁵⁰⁷. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You suffice us against the evil of distant and near ones, and by which You save us from the enmity of companion and friend, and by which You protect us from the deceit of the wicked and treacherous, and by which You guard us from the eye of the envious, the spy, and the watcher, and by which You tie the tongue of the minister, the doorkeeper, the guard, and the chamberlain (263) against us, and by which You repel from us the harm of the truthful friend, the intimate, the assemblies, and the scribe, and by which You preserve us from the tyranny of the bringer, the repeller, the reviler, and the striker, and by which You protect us from the disappointment of hopes in wealth, family, and evil outcomes. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You protect us from the poisons of snakes and scorpions, and by which You shield us from the masters of states and attractions ⁵⁰⁸, and by which You turn away the invocation of the people of witnessed sites and processions ⁵⁰⁹, and by which You distance between us and the people of injustice and oppression as You distanced between the Easts and the Wests. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You wash our innermost beings with the water of repentance from the filth of ambiguities, and by which You restrain our souls with the maces of admonition from violating prohibitions, and by which You purify (264) our secrets from hidden desires and subtle defects, and by which You elevate us through the perfection of Your care to the stations of proximity and the highest degrees. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You brighten our faces in assemblies and gatherings, and by which You bring us to the sweetest sources and watering places, and by which You write us in the register of the great and the eminent, and by which You raise our aspirations above us among the notable figures of the famous and the virtuous, and by which You draw our souls to Your sublime Presence and by which You settle us in the highest ranks and the loftiest stations. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You clothe us with the beauty of Your might and the majesty of Your awe, with splendor and light, and by which You give us to drink from the cups of Your love a luminous supply and a pure drink, and by which You raise for us among Your saints and the elite of Your chosen ones a lofty station and an unfurled banner, and by which You grant us on the day of coming to You and standing in the highest (265) paradises chambers and palaces, and by which You bring upon us from the breezes of Your generosities and the tenderness of Your mercies joy and delight. So bless, O Allah, him and his family, a blessing by which You grant us among Your beloved ones obedience and piety, and by which You provide us with righteous deeds and praiseworthy effort, and make it between us and those who do not believe in the Hereafter a concealed veil, by Your favor and generosity, O Most Merciful of the merciful, O Lord of the worlds. Your door is a servant whose sins have bound him ❖ Your door is a slave whose faults have destroyed him He hopes for forgiveness, pardon, and contentment ❖ And he calls upon You, O Allah, in his afflictions If You are pleased with him, O happiness of his lot ❖ Otherwise, his fear has banished him with evil So O Lord, help him, grant his request ❖ So that his worry and calamities may leave him O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You raise the beacon of our religion, and by which You revive the abodes of our certainty, and by which You establish the degree of our firmness, and by which You support the witnessing of our individuation ⁵¹⁰, and by which You adorn the states of our variegation ⁵¹¹ (266) and by which You preserve the tablets of our teaching from distortion, and by which You purify the proofs of our judgment. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You revive our spirits, and by which You delight our bodies, and by which You remove our sorrows, and by which You heal our wounds, and by which You make our righteousness and success, and by which You make our evening and morning happy. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You save us from pride, self-admiration, weak intention, and bad belief, and by which You preserve us from hypocrisy, showing off, denial, obstinacy, enmity, hatred, insolence on earth, and corruption. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You save us from stinginess, miserliness, insolence, and extravagance, and by which You preserve us from harshness, roughness, haste (267), sharpness, and dissatisfaction with what is decreed by destiny and fate. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You save us from deviation and misguidance, lack of manliness, and excessive asking, and by which You preserve us from neglecting rights, children, and family, from straitened living and scarcity of provision in state and wealth. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You save us from binding and dissolving ⁵¹², and from gossip and talk, and by which You preserve us from pretentiousness in knowledge, disputation, and argument, from laziness, incapacity, cowardice, overwhelming debt, and domination of men. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You save us from mockery, ridicule, sitting with the vile of the people and the rich, and by which You preserve us from defects in religion, enmity towards the saints, loss of face (268), and humiliation before the rich. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You save us from despising the poor and needy and magnifying those of status and ministers, and by which You preserve us from departing from obedience to governors and rulers, and from relying on those of righteousness and religion.

And the great Imams ⁵¹³. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from immorality and transgression, breach of covenant and lack of truthfulness, and preserve us thereby from the afflictions of the tongue and obscenity in speech, and from hidden polytheism ⁵¹⁴ and turning a blind eye to changing evil and abandoning support for the religion of truth. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from constriction of the breast and lack of modesty, and abandoning asceticism ⁵¹⁵ and contentment, and preserve us thereby from the soul's aversion to obedience, from actions that are seemingly successful ⁵¹⁶, self-admiration in opinion, and opposing the Sunna and the community. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from disbelief, poverty, the torment of the grave, deceit, and gradual entrapment ⁵¹⁷, and preserve us thereby from hardness of heart, dryness of the eye, lack of mercy, ingratitude for blessings, ugliness of character, and unpleasantness of temperament. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from the trial of this world, love of women, injustice, deviation from the path of truth, and crookedness, and preserve us thereby from hastening towards evil, extreme recklessness, lack of patience, and agitation. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from committing major sins, plunging into forbidden things, and the soul's refusal to comply with commanded acts, and preserve us thereby from lack of scrutiny in transmitted reports and narrations, adorning the outward with what contradicts the inward, and embellishing expressions. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from spending time in amusement and play, letting the limbs loose in what does not concern us, and indulging in desires, and preserve us thereby from inclination towards ease and jest, and the death of the heart amidst pleasures. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from oppressing servants, and lack of preparation for the Day of Return, and preserve us thereby from the obstacles of rejection and banishment, and the barriers that come between us and the path of goodness and right guidance. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from ill omen and misfortune, prioritizing worldly distractions and delaying the five prayers, and preserve us thereby from boredom, reversal, disappointment of hopes, contrariety, hidden lust, and following the whims of the soul. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from harm, injury, and the obstacles that prevent reaching the ranks of the people of goodness, and preserve us thereby from backbiting, slander, defamation, and spying on the faults of others. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from thinking ill of people and failing to hold ourselves accountable for every breath, and preserve us thereby from deceit, trickery, and enmity of different races, and from the supplication of the oppressed and the arrows that pierce through the darkness of the night. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from deeds that constrict what is spacious, bring troubles, nullify good deeds, and increase burdens, and preserve us thereby from oaths that plunge their swearer into the Fire, blacken the face, and bequeath an evil end in this abode and in that abode. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from rejecting truth and fairness, dishonoring scholars and nobles, and preserve us thereby from adopting the character of coarse and rude people, and following the idle who are marked by ugly deeds and vile attributes. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from preoccupation with amassing worldly goods, heedlessness of consuming illicit wealth, and envy in wealth and status. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from false rumors, deceiving the common people, and gaining their approval while displeasing the King, the All-Knowing. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from delirium and excessive speech, from mutual abandonment, turning away, and severing ties of kinship, and preserve us thereby from negligence regarding obligations and Sunna, wasting the rituals of Islam, and abandoning supplication, seeking forgiveness, and humble entreaty by night and day while people sleep. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from blameworthy attributes, base morals, and cutting off rights through false oaths, and preserve us thereby from blackening the inner self with the smoke of sins and failing to consider their consequences in the end. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from spending most of the night in pleasures and jesting, and spending the day in amusement and play, and preserve us thereby from abandoning fear of You and vigilance, and failing to preserve affection for Your sake, brotherhood, and companionship. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from taking a minor sin lightly and committing small sins, contradicting words with deeds, and harboring evil intentions, and preserve us thereby from the evil consequence of every sin and offense, and from traveling through the deserts of perdition, blindness, and the obliteration of insight. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from mixing with women and children, and accompanying the unjust and the tyrannical, and preserve us thereby from every sin that hardens the heart, extinguishes the tongue, prevents engaging in the means of goodness, and leads to the path of harshness and abandonment. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You save us from calamities, terrible horrors, sudden onsets of heedlessness, and the imprisonment of the soul in the land of forgetfulness.

from severance, and preserve us thereby from neglecting obligations and disregarding the limits of the Sacred Law ⁵¹⁸, and from divulging any secret or trust that has been confided to us. O Allah, bless and grant peace to our master and lord Muhammad with a blessing that delivers us from coveting what is in people's hands and striving to obtain what they possess through the snares of bankruptcy ⁵¹⁹, and preserve us thereby from the afflictions of impurities and filth, and from sullying our honor by associating with the foolish and the impure. O Allah, bless and grant peace to our master and lord Muhammad (276) with a blessing that delivers us from the calamities of reproach and blame, and from excessive satiety and sleep, and preserve us thereby from belittling the matters of religion, breaching the shield of fasting ⁵²⁰, being pleased with oneself, and slandering the path of the folk ⁵²¹. O Allah, bless and grant peace to our master and lord Muhammad with a blessing that delivers us from deeds that diminish profit and reduce the merchandise ⁵²², and bring about wrath and lead to deprivation of the means of intercession ⁵²³, and preserve us thereby from the deviation of the heart's fluctuations at every time and hour, and from abandoning exposure to the breezes of goodness and the extension of the hand of humility and supplication. O Allah, bless and grant peace to our master and lord Muhammad with a blessing that delivers us from lack of patience at the occurrence of events, excessive complaint, and scarcity of the provision that leads (277) to the Hereafter and piety, and preserve us thereby from love of honor and pretension, and from abandoning watchfulness of the Truth ⁵²⁴ in the states of secrecy and private counsel. O Allah, bless and grant peace to our master and lord Muhammad with a blessing that delivers us from lack of raising the aspiration ⁵²⁵ from ambiguities ⁵²⁶ and immersion in destructive minor sins, and preserve us thereby from abandoning the avoidance of forbidden things and persistence in major sins. O Allah, bless and grant peace to our master and lord Muhammad with a blessing that delivers us from pretending to have what one has not been given ⁵²⁷ and from lording over peers, and preserve us thereby from spreading the tongue in what does not concern us, and from relying on knowledge while abandoning action that brings about the pleasure of the All-Merciful. O Allah, bless and grant peace to our master and lord Muhammad and upon the family of our master Muhammad with a blessing that delivers us from the treachery of the eyes ⁵²⁸ and from not lowering the gaze from forbidden things, and preserve us thereby from abandoning the preservation (278) of what tongues utter and from the dictation of the senses by hearing sins. O Allah, bless and grant peace to our master and lord Muhammad and upon the family of our master Muhammad with a blessing that delivers us from employing free people ⁵²⁹, divulging secrets, and enmity towards the righteous, and preserve us thereby from befriending the wicked, harming the neighbor, and abandoning the veneration of the sanctity of elders. O Allah, bless and grant peace to our master and lord Muhammad and upon the family of our master Muhammad with a blessing that delivers us from the curse of the pious and the wicked, from harming the powerless and the powerful, and from backbiting the absent and the present, and preserve us thereby from the evil eye of the envier, the spittle of the sorcerer, the trick of the deceiver, and the plot of the traitor. O Allah, bless and grant peace to our master and lord Muhammad and upon the family of our master Muhammad with a blessing that delivers us from rancor, deceit, spite, and envy, and preserve us thereby from humiliation, disgrace, plague, and grief, (279) and from disappointment in soul, religion, wealth, family, and children. O Allah, bless and grant peace to our master and lord Muhammad and upon the family of our master Muhammad with a blessing that delivers us from worry, sorrow, misery, and adversity, and preserve us thereby from fatigue, distress, and constriction in soul, heart, and body, and from chronic diseases, blindness, weak eyesight, and ophthalmia. O Allah, bless and grant peace to our master and lord Muhammad and upon the family of our master Muhammad with a blessing that delivers us from headache, migraine, vertigo, and paralysis, and preserve us thereby from colic, gout, sciatica, back pain, joint pain, lameness, and from apparent and hidden diseases, and grant us thereby relief. O Allah, bless and grant peace to our master and lord Muhammad and upon the family of our master Muhammad with a blessing that delivers us from oppression, hypocrisy, and immorality, and preserve us thereby from slander, flattery, and false testimony (280), and from bribery, consuming people's wealth unjustly, and wearing the trappings of fame and prominence. Indeed, You know the treachery of the eyes and what the breasts conceal. O Allah, bless and grant peace to our master and lord Muhammad and upon the family of our master Muhammad with a blessing that delivers us from leprosy, vitiligo, madness, and insanity, and preserve us thereby from afflictions, blemishes, repulsive diseases, and all ailments. O Allah, bless and grant peace to our master and lord Muhammad and upon the family of our master Muhammad with a blessing that delivers us from greed for love of the immediate ⁵³⁰ and from inclining hearts through various tricks, and preserve us thereby from frivolity, play, and foolish talk, and from disastrous defects in religion and deficiency, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, purify my tongue from lying, my heart from hypocrisy, and my action from ostentation (281), and protect me from error and slip, and grant me rectitude in speech, action, and deed, and preserve me in movements and stillness, in destiny and intentions, and in doubts, suspicions, illusions, plans, choices, thoughts, whisperings, concerns, ideas, passing thoughts, inspirations, and in what You know of my affairs, O Knower of hidden things. And do not make me among those who called upon You, let alone Your guidance, and remembered You, then forgot You, O Most Merciful of the merciful, O Lord of the worlds. My God, my Master, and my Lord: youth has departed and old age has arrived; the bone has weakened and the worn-out garment has become old. My Master and my Lord: the branch has withered and the moist has dried; the disease has become severe and the physician is scarce. My Master and my Lord: the breast has surged and the spacious has become narrow; the term has drawn near, so weeping and wailing are due for the soul. My Master and my Lord: seriousness has descended and the army of frivolity and play has fled; the truth has become clear, so the signs of negligence and falsehood have appeared. (282) My Master and my Lord: the companion has disavowed and the beloved has become estranged; the winner has rejoiced and the bargain of the misguiding, sorrowful one has lost. My Master and my Lord: when night comes, I don the garment of frivolity and faults, and conceal myself in its darkness from the friend and companion; I close the door of fear and modesty and spread my arms for the full-breasted and the young girl. And when morning comes, I adorn myself with the appearance of a false ascetic, and disown both distant and close relatives.

And I sat on the carpet of the people of asceticism ⁵³¹ and pretended to be among the people of special status ⁵³² and ranks. How long, O my Master, will I remain secluded ⁵³³ in my ugly deed, absent in the valleys of my desires, and not caring about what I have committed in the past days of calamities? How long, O my Master, will I turn away from Your obedience and avoid it, neglecting the rights I am required to fulfill and being addressed? How long, O my Master, will I follow the ways of the idle desirer and adopt the character of the runaway fugitive? How long, O my Master, will I be deprived while Your door is open to the seeker, and Your gift is granted to every asker and desirer? Even though I know that if all beings, both absent and present, had disobeyed You with all kinds of enormities and major sins ⁵³⁴ and persisted in opposing and disobeying You for all eternity, their disobedience would be, in the vastness of Your mercy, less than a bird's beak takes from the sea. For You are independent of their existence, so how could You care about their obedience or defiance? You are too perfect to be pleased by their compliance, and too exalted to be displeased by their opposition. Rather, You have the greatest favor and the supreme blessing upon those who obey You, when You are pleased to make them among Your servants, when they are inscribed in the circle of the people of Your knowledge ⁵³⁵ and Your oneness ⁵³⁶. So make me, O my Master, among those whom You have honored with guidance and success ⁵³⁷, and whom You have approved for Your obedience, and whom You have led on the paths of truth and affirmation ⁵³⁸, and whom You have directed to You, and upon whom You have bestowed the secret of sainthood ⁵³⁹ and verification ⁵⁴⁰, and whom You have sealed with faith, and whom You will resurrect with the noblest group and the best company, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. My God, grant me refuge; I am repentant to You, and I am fearful of my sin before You. I disobeyed You out of ignorance, then I came to You remorseful, confessing, while the paths are blocked before me. So in my repentance, I have sought earnestness with it, and the repentant one will succeed in nearness to You tomorrow. My time has passed in idleness, playing; my youth has gone and my life is departing. I fear for myself the sins I have committed, and far be it from You that I should be wretched while You are the Reckoner. And who is there who gives if You do not bestow? And who is there who withholds if You are the Giver? Your servants, O my Master, call upon You desirously, and You have always been Forgiving to those who are desirous. My God, it is not fitting for a sinner like me to be expansive or to presume upon You, for the stain of sin and the wound of disobedience have restrained him from You, except a soul whose modesty before You has diminished and who is ignorant of its own worth and Your worth. Rather, the sinner should be ever humble of head, ever broken of heart and spirit, perpetually and eternally. My God, the burdens have weighed down my back, so what earth can carry me? The sins have bewildered my mind, so what sky can shade me? The offenses are my covering, so what corner can shelter me? The world has defiled my honor, so what spirit can smell me? The claims have lowered my worth, so what lineage can raise me? The evils have made my mention obscure, so what sign can distinguish me? Disobedience has constricted my breast, so what beloved can encourage me? Doubts ⁵⁴¹ have sullied my body, so what water can purify me? Crimes have altered my sea, so what friend can drink me? Calamities have troubled my time, so what crier can cry out for me? Arguments have cut off my excuse, so what guide can support me? Sins have blackened my scroll, so what intercessor can have mercy on me? The eyes of onlookers have diminished my person, so what friend can accept me? Desires have enslaved me, so what master can free me? The seas of offenses have surrounded me, so no mountain can protect me except You, O my Master, O Messenger of Allah. O Allah, make him intercede, O my Master, by his status with You. My God, if my soul were purified by the vast seas, it would defile them; if it were displayed to the heavens, it would darken them; if I placed it uncovered on the earth, it would cause it to sink; if it approached the mountains, it would demolish them; if it were directed toward the Throne and the Footstool ⁵⁴², they would not withstand it. My crimes are only great because You are the One who observes them; my enormities are only huge because You are the One confronted with them. So what will be the state of a soul whose state is this? My God, I disavow before You all power and strength, and I bear witness to You of complete encompassing and power, and I confess to You the attributes of majesty and beauty, and I know that You possess the honor of lordship and perfection, and I am certain that from You comes all favor and bounty, and that You alone possess the prohibition of greatness and the pride of exaltation, and I confess against myself all incapacity and weakness, and that it is described with imperfections that have no limit or end. My God, a servant confessing and repentant, committing sins, claims no innocence except by Your covering of his faults, and hopes for no salvation except by Your mercy and Your overlooking of his sins. What has passed of his life has frightened him, so forgive him, pardon him, rectify his stumble, and return him to You with a beautiful return, and bestow upon him Your pardon and pleasure, and distance him from Your disobediences as You have distanced the east from the west, and purify him from sins as a white garment is purified from filth. And grant him, in what remains of his life, repentance, pardon, and forgiveness, O He to whom belongs the dominion of this world and the Hereafter, O Most Merciful of the merciful, O Lord of the worlds. O Allah, O He who conceals the ugly and reveals the beautiful, O He who abases the noble and exalts the lowly, who makes the healthy sick and heals the ill, who provides for the ignorant and bewilders the noble, I ask You by the sanctity of our master Muhammad, may Allah bless him and grant him peace, the possessor of great status, beautiful goodness, smooth cheek, kohl-lined eye, Kawthar ⁵⁴³ and Salsabil ⁵⁴⁴, and by what You have distinguished him with of honors and preference, and by what You have praised him and commended him in the clear revelation ⁵⁴⁵, and by what You have mentioned of his names and attributes in the Torah, the Psalms, and the Gospel, and by the right of the Chosen One ⁵⁴⁶, the Caliph ⁵⁴⁷, the Speaker ⁵⁴⁸, and the Friend ⁵⁴⁹, that You bless him and his family with a complete blessing befitting his exalted station, and that You make near to me the arrival to him and ease for me the path, and protect my heart from the desires of this world and inclination to its little enjoyment, and that You grant me from him a glance that quenches my thirsty heart and heals its ailment. For You are my sufficiency and the best disposer of affairs, and there is no power nor strength except with You, O Most Merciful of the merciful, O Lord of the worlds. I called upon You in distress, and You are Hearing; I came to You in need, so how can I be lost? I called out, and hopes in You are strong, while in my breast is a soul terrified of the reckoning. Will You drive me away from the door of Your bounty, my Master, while I have a return to You despite my being driven away? For if I had a master other than You, I would have sought him, and what sanctuary is there except Your sanctuary that is invincible? Because a slip has veiled me from Your gift, while it has overwhelmed me with passion and longing. So I have no power in my hand, nor any stratagem; if You do not grant me success, how can I be lost? I procrastinate in desisting with a fickle heart that falls every day into its passion. Perhaps the trace of disobedience may be erased by pardon, and after sunset, sunrise may be hoped for. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin that my body has committed with Your health, or that my power has attained by the bounty of Your grace, or that my hand has extended to by the expanse of Your provision, and I have hidden from people by Your covering, and relied, in my fear of You, on Your security, and trusted in Your severity with Your forbearance, and depended on the generosity of Your face and Your pardon.

O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin for which I blamed any of Your creation through a stratagem, teaching them what they did not know and adorning for them what they already knew, so that I meet You tomorrow with their burdens along with my own burdens. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that calls to error and turns away from the path of guidance, that imposes heaviness, brings affliction, carries remembrance, and kills excuse. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin in which I exhausted my limbs night and day, while I concealed myself out of shame from Your servants, and there is no concealment except what You have concealed for me. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin in which my enemies rejoiced for my destruction, so You turned their plot away from me and did not assist them in exposing me, as if I were a friend to You, so You granted me victory. How long, O Lord, will I disobey and You neglect me? I ask You despite my evil deeds, and You give me. Long have I disobeyed You, yet You do not seize me. What gratitude can stand for one of Your blessings upon me? O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin for which I presented my repentance to You, and faced You with my crime, nay, I turned to Your Prophet (peace be upon him) and called Your friends and servants to witness that I would not return to disobedience. But when Satan plotted with his guile and I fell into abandonment, and my soul called me to disobedience, I concealed myself out of shame from Your servants, yet with boldness toward You, knowing that no veil or door can conceal me from You, nor any screen hide Your sight. So I opposed You in disobedience, doing what You forbade, yet You did not remove the veil from me, and You made me equal to Your friends, as if I had always been obedient and listening to You, hastening to Your command, and fearing Your threat. So I deceived Your servants, and none knew my secret except You, yet You did not brand me with a different mark, but rather bestowed upon me their blessings and favored me over them, as if I were in their rank—and that is only by Your forbearance, as a favor from You. So I ask You, O Allah, just as You concealed it for me in this world, do not disgrace me with it in the Hereafter. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin for which I stayed awake at night in my pleasures until morning, when I adorned myself with the adornment of the righteous while harboring the opposite, O Lord of the worlds. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin through which I wronged a friend of Yours, or supported an enemy of Yours, or spoke without Your love, or went against Your command. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that brings illness, causes affliction, gladdens enemies, uncovers the veil, and withholds rain from the sky. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that I forgot, while You recorded it, and I took lightly and committed, and I committed openly while You concealed it. Had I repented to You, You would have forgiven it. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin for which I expected You to hasten punishment, but You granted me respite and let down Your veil over me, not tearing it away. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that You forbade me, yet I opposed You by committing it; You warned me against it, yet I persisted; You deemed it ugly, yet my soul adorned it for me. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that turns away Your mercy, removes Your blessing, brings down Your vengeance, or deprives me of Your honor. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin with which I reproached any of Your creation, or deemed ugly the action of any of Your creatures, then I fell into it and committed it out of boldness toward You. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin from which I repented to You, yet I proceeded to commit it, feeling shame before You while doing it, fearing You while doing it, then I considered it insignificant and returned to it. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that became obligatory due to something I did because of a covenant I made with You, or a contract I concluded for You, in which I intended something for Your sake for one of Your creatures, then I broke it without necessity, but rather You led me away from fulfillment, and the effect angered me from observing it. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that befell me because of a blessing You bestowed upon me, by which I strengthened myself to disobey You, opposed Your command, and proceeded toward Your threat. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin I committed from myself, or forgot, or remembered, or intended, or erred in, or which is among those about which You will surely ask me, for my soul is pledged to You for it, even if I had forgotten it and been heedless of myself. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin in which I preferred my desire over Your obedience, and preferred my love over Your command, thereby pleasing myself at the cost of Your anger, and exposing myself to Your wrath, since You pledged me from it by Your prohibition, and You argue against me with Your threat. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin with which I faced You, knowing that You see me committing it, yet I was heedless.

I repent to You from it, and I forgot to seek Your forgiveness for it. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin I committed relying on my good opinion ⁵⁵⁰ that You would not punish me for it, since I hoped for Your forgiveness for it and thus proceeded to it, relying on my knowledge of Your generosity and pardon that You would not disgrace me for it after having concealed it from me. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin for which I deserved from You the rejection of supplication, deprivation of response, disappointment of hope, and severance of expectation. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin that brings regret, bequeaths remorse, withholds provision, and repels supplication. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin that bequeaths ailments and wasting, necessitates punishments and affliction, and becomes on the Day of Resurrection a cause of regret and remorse. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin that I entrusted to my tongue, or harbored in my heart, or my soul yearned for, or my hand committed, or in which I saw Your servants. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin I committed in solitude in my night and day, drawing the curtains over myself so that none saw me but You, O Almighty, while my soul was doubtful and perplexed before You, fearing the violation of my good opinion of You, so my soul tempted me to proceed to it while I was aware of my disobedience to You in it. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin I considered insignificant ⁵⁵¹ while You considered it great, and I considered it small while You considered it immense, and my ignorance caused me to fall into it. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin by which I bound myself or any of Your creation, or by which I wronged any of Your creatures, or which I embellished to myself, or which I pointed out to others, or which I guided someone else to, or which I committed deliberately, or which I persisted in out of ignorance. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin in which I betrayed my trust, or through which I diminished my soul, or by which I wronged my body, or which I pursued for my lust, or in which I preferred my pleasure, or for which I strove for someone else, or by which I incited those who followed me, or in which I stubbornly opposed those who disputed me, or in which I overpowered those who contended with me, or in which I prevailed through my cunning, or to which I caused someone like me to slip. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin in which I sought help through the cunning of my body against Your wrath, and through which I mocked the people of Your obedience, and through which I enticed someone to Your disobedience, or through which I considered Your servants, or through which I confused them by my actions, as if by my cunning I intended You while the aim was Your disobedience, and I diverted myself from Your obedience. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin I recorded against myself due to self-admiration, or ostentation, or seeking reputation, or tricks, or jest, or rancor, or envy, or insolence, or arrogance, or zealotry, or partisanship, or anger, or pleasure, or miserliness, or injustice, or deceit, or displeasure, or animosity, or theft, or lying, or backbiting, or slander, or frivolity, or play, or any kind ⁵⁵² of the types by which sins are acquired and which occur in our gatherings for partisanship. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin that was decreed in Your knowledge that I would commit, by Your power through which You have power over all things. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin in which I feared other than You, or in which I showed enmity to Your friends, if I thereby exposed myself to any of Your wrath. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin from which I repented to You, then returned to it and broke the covenant between me and You, out of audacity toward You due to my knowledge of Your pardon and generosity. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin that brought me closer to Your punishment, distanced me from Your reward, veiled me from Your face, and suppressed Your blessing upon me. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin in which I loosened a bond I had tightened, or tightened a bond I had loosened, regarding a good I had promised, and the miserliness of my soul overtook me regarding a good I had promised, or I was deprived of a good due to someone who deserved it. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin I committed under the cover of Your well-being, or which I was able to commit through the abundance of Your favor, or through which I gained strength by the removal of Your punishment from me, or to which I extended my hand through Your ample provision upon me, or a good deed by which I intended Your face, but miserliness mixed with it and my reason turned me away from what pleases You. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin to which greed called me and my soul desired, so I brought it upon myself from what is forbidden with You. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin that was hidden from me but not from You, and I considered You insignificant in it, so You considered me insignificant, then I returned to it and You concealed it from me. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive me every sin to which I stepped with my foot, or extended my hand, or gazed with my eye, or listened with my ear, or spoke with my tongue, or wasted in it what You provided me, then I sought provision from You despite my disobedience, and You provided me, then I asked You for more and You did not disappoint me, then

I have openly declared [my sin] to You after [Your] increase [of favors], yet You did not disgrace me, so I remain persistent in my disobedience to You, and You remain returning to me with Your generosity, O Most Generous of the generous. (304) O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin whose smallness obligates upon me the pain of Your punishment, and whose greatness brings down upon me the severity of Your retribution, and in committing which is the hastening of Your vengeance, and in persisting in which is the removal of Your blessing. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that removes blessings, and brings down calamities, and tears away sanctities, and bequeaths regret, and prolongs illness, and hastens pain, and increases sleep. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that distressed me and grieved me, and oppressed me and agitated me, and weighed upon me heavier than the heavens and the earth. And it saddened me until the earth, despite its vastness, became straitened for me, and I was afflicted by its magnitude and the ugliness of its offense with what I am unable to mention (305) due to the enormity of its ugliness. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that erases good deeds, and multiplies evil deeds, and hastens punishments, and angers You, O Lord of the earth and the heavens. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin for which You are more worthy of forgiveness, since I was more deserving of its concealment. For You are the Possessor of piety and the Possessor of forgiveness. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin for which I burdened a saint (walī) from among Your saints (awliyā’) with assisting Your enemies and inclining with the people of Your disobedience against the people of Your obedience. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad (306), a blessing by which You forgive me every sin whose violation made me despair of the necessity of Your mercy, and despair caused me to fall short in returning to Your obedience, due to my knowledge of the magnitude of my offense and my evil opinion of myself. O Allah, send blessings and peace upon our master Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that would have bequeathed me destruction were it not for Your forbearance, and would have entered me into the abode of perdition were it not for Your mercy, and would have led me on the path of error were it not for Your guidance. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that distracted me from what You called me to, and commanded me with, and forbade me from, and guided me to, in that which holds benefit for me in attaining Your pleasure, following Your love, and seeking nearness to You. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that repels my supplication from You, (307) and cuts off my hope from You, and prolongs my punishment in Your wrath, and shortens my aspiration for You. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that kills the heart, and occupies the mind, and pleases Satan, and angers the Most Merciful (al-Raḥmān). O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that necessitates despair of Your mercy, and despondency of Your forgiveness, and deprivation of the vastness of what is with You. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin for which I despised my soul out of reverence for You. And I showed repentance to You, and You accepted; and I asked You for pardon, and You pardoned; and desire overcame me to return to it, hoping in the vastness of Your mercy and the generosity of Your pardon, forgetting Your threat, hoping for Your beautiful promise. O Allah, send blessings and peace upon our master (308) and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that bequeaths blackness of the face on the day when the faces of Your saints (awliyā’) become white, and the faces of Your enemies become black, when some of them turn to others blaming one another. Then He says: "Do not dispute before Me, when I had already presented to you the warning." O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that invites harm, and occupies the mind, and bequeaths poverty, and brings hardship, and turns away from guidance, and tears away the veil, and prevents ease. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that draws near the appointed terms, and cuts off hopes, and disfigures deeds. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad (309), a blessing by which You forgive me every sin in the commission of which hope was cut off, and tribulation followed in succession, and supplication was rejected, and sorrows were brought, and griefs multiplied. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that makes me hateful to Your servants, and alienates Your saints (awliyā’) from me, and makes me feel estranged from the people of Your obedience, through the estrangement of acts of disobedience and the covering of sins. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin which I understood and remained silent about out of shame from You when mentioning it, or concealed in my chest while You knew it from me. Indeed, You know the secret and what is even more hidden. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin through which I defiled in myself what You had purified, or uncovered from myself what You had concealed, or made ugly in myself (310) what You had adorned. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin with which Your forbearance is not attained, nor is safety from the rising of Your anger assured with it, nor does Your mercy descend with it, nor does Your blessing endure with it. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin which I hid in the light of day from Your servants, and openly committed against You in the darkness of night. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing

Forgive me thereby every sin that begets forgetfulness of Your remembrance and begets heedlessness of Your warning, and persistence in feeling secure from Your scheme, so that it makes me forget the best of what is with You. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad ³¹¹, a blessing by which You forgive me every sin that afflicts me due to my absence from You in the withholding of provision from me, and my turning away from You, and my inclination toward Your servants by humbling myself to them and supplicating to them, while You have made me hear Your words in the clear verses of Your Book: "But they did not humble themselves to their Lord, nor did they supplicate" ⁵⁵³. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin in which I was afflicted with distress and sought help from other than You, or sought help in it from anyone besides You. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that led me to fear other than You, or called me to supplicate to any of Your creatures, or inclined me to covet what is with other than You, so that I preferred obedience to him in disobedience to You, seeking to gain what is in his hands, while I know my need for You and that I am not independent ³¹². O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin for which You made my soul consider it insignificant and portrayed it as trivial, so I belittled it in my sight until You caused me to fall into it. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive me every sin that Your pen has recorded until the end of my life which You have granted me, and all my sins, the first and the last, the intentional and the mistaken, the few and the many, the subtle and the grave, the small and the great, the old and the new, the secret and the public, and for all my sins and what I am sinful of, and I seek Your forgiveness for every sin, and I ask You to forgive me what I have enumerated of the wrongs against Your servants before me, for Your servants before me have rights and wrongs, and I am held in pledge for them. O Allah, even if they are many, they are insignificant compared to Your pardon. O Allah, for any male servant ³¹³ of Your servants or female servant of Your maidservants who has a claim of injustice against me, which I have wronged him in his honor, wealth, body, or child, whether dead or alive, absent or present, or a dispute he demands of me, and I cannot fulfill it to him nor seek his permission to be released from it, I ask You by Your generosity, bounty, and the vastness of what is with You to make them pleased with me, for with You is what pleases them, and with me is not what pleases them. So do not make their evil deed a good deed for me, for in Your mercy and the vastness of what is with You is more than that. So bless him, O Allah, and his family, a blessing that You make for me a supplication and forgiveness that meets with Your response, and requests that meet with Your mercy, by Your favor and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us the evil deeds we have committed ³¹⁴ and perpetrated, and overlook for us what we have wasted of life in frivolity and pleasures, and we seek Your forgiveness. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us what we knew of the truth and denied, and pardon us for what we wrote with our hands of falsehood and inscribed. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us what we placed in the records of legal opinions and registered, and pardon us for what we judged by our own opinion and affirmed. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us what we deemed ugly with our minds of issues and then deemed beautiful, and overlook for us what we made strict for others and then deemed permissible. O Allah, send blessings and peace upon our master ³¹⁵ and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us what we forbade of evil and then did, and pardon us for what we turned a blind eye to of enjoining good and concealed. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us what we incited of harm and committed, and overlook for us what we concealed of rancor and envy and then spread. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us every sin we dared to commit of prohibitions and did deliberately, and pardon us for what we adorned with ugly speech and embellished. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us what we forgot of knowledge for ourselves ³¹⁶ and then manifested, and overlook for us what we built of deeds and then demolished. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us what we concealed of sins and made public, and pardon us for what we sowed of evil and reaped. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us what we plunged into with the eyes of our thoughts of abominations and contemplated, and overlook for us what we smelled with our noses of forbidden scents and inhaled. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us what we touched with our limbs of forbidden things and our tongue, and pardon us for what we enjoyed of pleasures and wore. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad ³¹⁷, a blessing by which You forgive us what we refrained from of ambiguous matters and then consumed, and overlook for us what we gave to others and fed them. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, a blessing by which You forgive us what we founded of the building of hypocrisy and raised high, and pardon us for what we did alone in our seclusions of obscenity and concealed.

O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive us for what we have mistakenly attributed to others among commendable acts and what we have overlooked, and by which You overlook us regarding what we have cast behind our backs of obligations and abandoned. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive us for what we have cut off from the gatherings of the people of good ⁵⁵⁴ and abandoned, and by which we are lenient regarding what we resolved to fulfill of covenants and then broke. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive us for what we have spent the night in idle talk and made public, and by which You overlook us regarding what we have neglected of the matters of the Sharia ⁵⁵⁵ and wasted. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive us for the burdens we have borne and earned, and by which we are lenient regarding what we have neglected of rights and deemed insignificant. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive us for what we have listened to of vain speech and found pleasing, and by which You overlook us regarding what we have misled ourselves with of slander and falsehood, and by which we have invalidated the argument of others and overpowered them. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, a blessing by which You forgive us for the sins we have committed and avoided, and by which we are lenient regarding what we repented to You from and then returned to and committed. Section: O Allah, upon him and his family, possessors of honor and status, and his Companions who stand firm upon the boundaries ⁵⁵⁶ and act according to what Allah has revealed, a blessing by which You forgive us for every word our tongues have uttered and every movement of our lips, and by which You overlook us regarding what You know from us and have concealed for us and have not exposed our innermost secrets to others, O Possessor of vast forgiveness, O Extender of hands with mercy, O Possessor of bounty and generosity, O Forbearing, O Generous, O Most Merciful, O Allah, O Pardoner, O Forgiver, O Bountiful, O Appreciative, O Most Merciful of the merciful, O Lord of the worlds. I seek forgiveness from Allah for sins * in which I have been excessive and transgressed. How often I have plunged into the sea of misguidance out of ignorance * and went about in error and transgressed. And how often I have obeyed desire out of delusion * and plotted, deceived, and slandered. And how often I have cast off restraint, racing * towards sins and never slackened. And how often I have gone to extremes in overstepping * into transgressions and never ceased. Would that I had died before this * forgotten, and not reaped what I have sown. For death is better for sinners * than the pursuits I have followed. O Lord, pardon me, for You are worthy * of pardoning me, even though I have disobeyed. O Allah, I seek refuge in You from people seeing that I fear You while You are displeased with me, and from my being careful about what people see while neglecting what You observe of me, showing people my best deeds while disclosing to You my evil state, drawing near to people with my good deeds and fleeing to You from them with my evil deeds, so that Your displeasure befalls me and Your anger becomes incumbent upon me. So grant me refuge from that, O Lord of the worlds. O Allah, we ask You for repentance and its continuation, and we seek refuge in You from sin and its causes. Remind us of fear of You before the onslaught of its thoughts, and carry us to safety from it and from reflecting on its ways. Erase from our hearts the sweetness of what we have avoided of it, and replace it with aversion to it and a taste for what is opposite to it. Pour upon us from the ocean of Your generosity and pardon until we leave this world in safety from its burden. Make us at death utter the two words of the Shahada ⁵⁵⁷ with knowledge of them. Have compassion on us with the compassion of a beloved for his beloved at times of hardship and its descent. Give us rest from the worries and griefs of this world, with repose and fragrance ⁵⁵⁸ to Paradise and its bliss. Grant us what no eye has seen, no ear has heard, and no human heart has conceived, as You have granted it to Your beloved ones and the elite of Your chosen ones, O Most Generous of the generous, O Most Merciful of the merciful, O Lord of the worlds. O Allah, we have come with the forms of deeds, while with You are our spirits; we have spoken with the essences of words, while upon You is their rectification and the good structure of actions; in Your hand is their success. You have veiled us with outward states, and with You is their success. So purify us, O Allah, from the impurities of their afflictions, save us from the calamities of their pleasures, protect us from their punishments, suffice us against all their harms, and make us taste, O Allah, the sweetness of their fruits. Feed us from the tables of their blessings, preserve us from falling into the abysses of their ambiguities, and remove from us, by Your favor, all their consequences. Do not take us to task for the evil we have earned, O Most Merciful of the merciful, O Lord of the worlds. O Allah, we are Your servants, the poor, the incapable, the negligent, the sinful. We possess for ourselves neither harm nor benefit, neither acquisition nor prevention, neither death nor life nor resurrection. We cannot take except what You give us, nor guard against except what You protect us from. So grant us success, O Allah, to what You love and are pleased with of speech and action, in well-being. Indeed, You are Pardoning, Forbearing, Bountiful, Generous. O Allah, You have commanded us and forbidden us, and we fell short in what You commanded us and committed what You forbade us. So Yours is the conclusive argument against us. There is no refuge and no escape from Your painful punishment except clinging to You, seeking shelter in Your majestic presence, supplicating to You, and standing at Your door. O Generous, O Benign, O Compassionate, O Merciful. We do not despair of Your mercy and relief, nor do we lose hope in Your pardon and forgiveness. If You give us, it is by Your favor; if You withhold from us, it is by Your justice. Your withholding is itself a gift, for in Your hand are withholding and giving, because You are the Knower of the interests of Your servants and the Benefactor to those who love You and are devoted to You. We do not deserve anything from You, and we do not turn in all our affairs except to You. There is no power and no strength except with You, O Most High, O Almighty, O Pardoner, O Forbearing. O Allah, we do not know proper etiquette in asking, yet Your continuous goodness in every state has made us hopeful of acceptance. Were it not for that, we would not have intruded upon Your door in the dark, nor dared to address You in supplication. For if only the righteous called upon You, the sinners would have no hope in Your forgiveness. Glory be to You! How vast is Your mercy, how abundant Your blessings, how plentiful Your gifts, how numerous Your favors! You are our Protector, so forgive us and have mercy on us, for You are the best of forgivers. O Allah, rectify our outward selves with guidance, success, and obedience; strengthen our inner selves with asceticism, trust, and contentment; free us from every distraction that distracts us from You; grant us success in every righteous deed that brings us closer to You; bestow upon us the strength of faith in You so that we may be guided to You; support us with certainty and trust in You; do not allow desire to have a way over our intellects, nor falsehood to have a guide over our deeds; guard our hearts from the onslaught of slips; protect us from satanic whisperings and deviation.

The vicissitudes, by which You preserved the earths and heavens, and purified us from the filth of our soul's nature, and guided us to what contains the rectification of our affairs, and grant us an abundant portion of what You have allotted to Your saints of the prophetic inheritance ⁵⁵⁹ and the manifest spiritual secret, and deal with us according to what befits You of pardon, forgiveness, and clemency, and guide us with Your light to the path of goodness, right guidance, and rectitude, and take charge of us with Your protection, gentleness, and care, and look upon us with the eye of Your solicitude in the mornings and evenings, by Your bounty and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Lord, O God, O best of hearers, ❖ Rescue servants weighed down with sins. I confess my sin despite the abundance of blessings, ❖ Through Your abundant, O my Lord, beneficence. I have committed numerous sins that have become immense, ❖ The earth, plain and mountain, became too narrow for them. But they are slight in my Lord's pardon, ❖ For the Generous One has never ceased to be bountiful. Perhaps through His bounty and overflowing generosity, ❖ My Lord will encompass me with a manifest mercy. And no wonder that I have always been accustomed, ❖ To expect from God beneficence and hoped-for bounty. It has become clear to me that I never cease to be devoted, ❖ At my Lord's door, humble and submissive. And I conceal it earnestly in supplication, so that perhaps, ❖ I may see myself clothed in His all-encompassing bounty. For a servant who persistently knocks at His door, ❖ With a present heart and utter need, has nothing to fear. Its author—may God pardon him and deal with him ⁵⁶⁰ with His good pleasure, and bestow upon him the gifts of His innate sciences ⁵⁶¹, and honor him with His piety, and grant him the secrets of His gnostic wisdoms ⁵⁶², and guide him to goodness and lead him aright—said: When I reached this station replete with wisdoms and secrets, adorned with subtle kindnesses and remembrances, comprising various types of prayers radiant with lights, fragrant with breezes and blossoms, embellished with precious answered supplications and jewels of seeking forgiveness, it occurred to me to compose a seeking of forgiveness of lofty glory, great magnitude, by which sins and burdens are erased, needs and desires are fulfilled, and the breaths of our Master, the Forbearing, the Oft-Forgiving, who extends His hand by day so that the night's wrongdoer may repent, and by night so that the day's wrongdoer may repent, are attracted. And I included in it seekings of forgiveness from some of the eminent pious ones and the discerning righteous ones. And I hope from God that it be a seeking of forgiveness that illuminates insights and eyesights ⁵⁶³, and pours forth gifts and secrets, and grants radiant lights and illuminations, and removes minor sins and persistence [in sin], and gathers intentions and thoughts upon God. And I appended to it a seeking of forgiveness for my father, the seed of my existence, the orbit of my felicity, the crescent of my fortunes, the Imam of the imams of the righteous, the exemplar of the pure nobles, the pious saint, the sincere counselor, Abu 'Abd Allah, my master Muhammad, called al-Salih, son of Abu Muhammad, surnamed al-Mu'ti—may God elevate his station in the Abode of Permanence, and raise his rank among the near ones and the great luminaries. He used to worship with it in secret and in public, and follow it during the hours of the night and the ends of the day, and expose himself through it to the breaths of our Master, the Mighty, the Oft-Forgiving, the Eraser of sins and burdens. And I concluded it with his numerous widespread miracles, beautiful praiseworthy virtues, and beneficial fine poems. And from God I seek assistance for opening and drawing near, and I ask Him for help; indeed, He is Near, Responsive ⁵⁶⁴. And there is no power nor strength except through God, the High, the Mighty. So I say: And from God—glorified is He—I seek aid in attaining the goal and the request; indeed, He is over all things powerful and worthy of response. I seek forgiveness from God, the Mighty, whom there is no god but He, the Living, the Self-Subsisting, and I repent to Him with the seeking of forgiveness of a servant who stood at the door of his Master, the Kind, the Merciful, and interceded with Him through the rank of His chosen noble Prophet, and asked Him to deal with him according to His bounty, generosity, and all-encompassing goodness. I seek forgiveness from God, the All-Hearing, the All-Knowing. I seek forgiveness from God, the Benign, the Wise. I seek forgiveness from God, the Loving, the Forbearing. I seek forgiveness from God, the Most Gracious, the Most Merciful. I seek forgiveness from God, the Sovereign, the Holy. I seek forgiveness from God, the Peace, the Faithful. I seek forgiveness from God, the Protector, the Mighty. I seek forgiveness from God, the Compeller, the Supreme. Glory be to God above what they associate ⁵⁶⁵. I seek forgiveness from God, the Creator, the Maker, the Fashioner; to Him belong the Most Beautiful Names; whatever is in the heavens and the earth glorifies Him, and He is the Mighty, the Wise. I seek forgiveness from God, the Tender, the Benefactor. I seek forgiveness from God, the Possessor of bounty and favor. I seek forgiveness from God, the Possessor of might and goodness and generosity. And I seek forgiveness from God, the Sovereign, the Judge. I seek forgiveness from God, the Mighty in power and majesty. I seek forgiveness from God, the Mighty in dominion and sovereignty. I seek forgiveness from God, the Clear in signs and proofs. I seek forgiveness from God, who calms the terror of the frightened and the perplexed. I seek forgiveness from God, who fulfills the hopes of the seeker and the suppliant. I seek forgiveness from God, who is present in every place. I seek forgiveness from God, who is independent of ministers and helpers. I seek forgiveness from God, who is exalted above likeness, peer, incarnation, and place. I seek forgiveness from God, who meets the one who comes repentant with pardon and forgiveness. I seek forgiveness from God, the Wonderful in creation and perfection. I seek forgiveness from God, whom no concern distracts from another concern ⁵⁶⁶. I seek forgiveness from God, who guides through His support the people of witnessing and gnosis ⁵⁶⁷. I seek forgiveness from God, who inspires the secrets of His gifts of knowledge to the people of eloquence and clarity. I seek forgiveness from God, who grants success to whom He wills of His servants for supplication in secret and in public. I seek forgiveness from God, the Mighty, the Generous, the Forgiving, the Clement, the Benevolent, the Merciful, the Compassionate, the Kind, the Gentle, the Loving, the Forbearing, the All-Hearing, the All-Seeing, the All-Knowing, the Aware, the Witness, the Guardian, the Living, the Self-Subsisting, the Eternal, the Everlasting, the One, the Unique, the Self-Sufficient, who does not beget nor is begotten, and there is none like unto Him. I seek forgiveness from God, the Mighty, the Generous, the Forgiving, the Clement, the Benevolent, the Merciful, the Compassionate, the Kind, the Gentle, the Loving, the Forbearing, the All-Hearing, the All-Seeing, the All-Knowing, the Aware, the Witness, the Guardian, the Living, the Self-Subsisting, the Eternal, the Everlasting, the One, the Unique, the Self-Sufficient, who does not beget nor is begotten, and there is none like unto Him. I seek forgiveness from God, the Mighty, the Generous, the Forgiving, the Clement, the Benevolent, the Merciful, the Compassionate, the Kind, the Gentle, the Loving, the Forbearing, the All-Hearing, the All-Seeing, the All-Knowing, the Aware, the Witness, the Guardian, the Living, the Self-Subsisting, the Eternal, the Everlasting, the One, the Unique, the Self-Sufficient, who does not beget nor is begotten, and there is none like unto Him.

Allah is the Opener ⁵⁶⁸ for those who call upon Him the doors of good pleasure and satisfaction. I seek forgiveness from Allah, the Magnificent, whom there is no god but He, the Living, the Self-Subsisting ⁵⁶⁹, and I repent to Him with the repentance of a servant who seeks means ⁵⁷⁰ to Him through His name the Swift, the Near, the Responsive, in which He has stored the openings of His mercy, the secrets of His wisdom, and the swiftness of His response. I seek forgiveness from Allah, the Seizer of every living thing. I seek forgiveness from Allah, the Unfolder of every folded thing. I seek forgiveness from Allah, the Creator of everything. I seek forgiveness from Allah, in Whose hand is the dominion ⁵⁷¹ of everything and to Whom you shall be returned. I seek forgiveness from Allah for a deed that blackens faces and darkens the heart. I seek forgiveness from Allah for a word that brings sins and incurs the Lord's displeasure. I seek forgiveness from Allah from a motive that changes states and disturbs the drink. I seek forgiveness from Allah from an incoming thought that disappoints hopes and straitens the spacious. I seek forgiveness from Allah from a whisper that increases fear and strengthens terror. I seek forgiveness from Allah from a passing thought that makes one forget love and brings distress. I seek forgiveness from Allah from knowledge that begets ostentation and manifests self-admiration. I seek forgiveness from Allah, the Magnificent, whom there is no god but He, the Living, the Self-Subsisting, and I repent to Him with the repentance of a servant whose whims have played with his thoughts and limbs, made him heedless of his benefits and interests, and diverted him from his trades and profits. I seek forgiveness from Allah for my words and deeds. I seek forgiveness from Allah for my error and slip. I seek forgiveness from Allah for my incapacity and laziness. I seek forgiveness from Allah for my cunning and trickery. I seek forgiveness from Allah for my hope and expectation. I seek forgiveness from Allah for my ostentation and hypocrisy. I seek forgiveness from Allah for my showing off and argumentation. I seek forgiveness from Allah for my violence and treachery. I seek forgiveness from Allah for my error and misguidance. I seek forgiveness from Allah for my greed and asking. I seek forgiveness from Allah for every sin that crossed my mind. I seek forgiveness from Allah for what the recording angels ⁵⁷² have written against me while I did not care. I seek forgiveness from Allah for my fault and deficiency. I seek forgiveness from Allah for my investigation and scrutiny. I seek forgiveness from Allah for my seriousness and jest. I seek forgiveness from Allah for my injustice and ignorance. I seek forgiveness from Allah for my power and strength. I seek forgiveness from Allah for my domination and assault. I seek forgiveness from Allah for my inadvertence and heedlessness. I seek forgiveness from Allah for my inadvertence and heedlessness. I seek forgiveness from Allah for my station and journey. I seek forgiveness from Allah for my joy and intoxication. I seek forgiveness from Allah for my delight and solace. I seek forgiveness from Allah for my deceit and innovation. I seek forgiveness from Allah for my inclination and lust. I seek forgiveness from Allah for my seclusion and solitude. I seek forgiveness from Allah for my status and pride. I seek forgiveness from Allah for my prayer and supplication. I seek forgiveness from Allah for my weeping and complaint. I seek forgiveness from Allah for my ugliness and misery. I seek forgiveness from Allah for my severity and harshness. I seek forgiveness from Allah for my greed and sharpness. I seek forgiveness from Allah for my rashness and haste. I seek forgiveness from Allah for my roughness and coarseness. I seek forgiveness from Allah for my transgression and intoxication. I seek forgiveness from Allah for my obscurity and fame. I seek forgiveness from Allah for my fall and stumble. I seek forgiveness from Allah for my regret and remorse. I seek forgiveness from Allah for the changing of my states and my fluctuations. I seek forgiveness from Allah for my occupation with what does not concern me in all my actions. I seek forgiveness from Allah for my suspicions and presumptions. I seek forgiveness from Allah for my plans and contrivances. I seek forgiveness from Allah for my reliance on others in my duties and important matters. I seek forgiveness from Allah for my movements and stillness. I seek forgiveness from Allah for my slips and stumbles. I seek forgiveness from Allah for what I have added in my visions and dreams. I seek forgiveness from Allah for what I have snatched with my limbs and glances. I seek forgiveness from Allah for what I have diminished from my fasts and prayers. I seek forgiveness from Allah for what I have introduced into my gifts and charities. I seek forgiveness from Allah for what I have heard in my intimate conversations and supplications. I seek forgiveness from Allah for showing my superiority over others through my righteousness and the answering of my prayers. I seek forgiveness from Allah, the Magnificent, Possessor of Majesty and Honor, from all sins and offenses. I seek forgiveness from Allah, the Magnificent, whom there is no god but He, the Living, the Self-Subsisting, and I repent to Him with the repentance of a servant who has emptied himself of his power and strength and turned to his Master with his heart and entirety, asking Him to treat him with His pardon and forgiveness. I seek forgiveness from Allah for my hardship and ease. I seek forgiveness from Allah for my self-admiration and pride. I seek forgiveness from Allah for my betrayal and treachery. I seek forgiveness from Allah for my conjecture and caution. I seek forgiveness from Allah for my prohibition and command. I seek forgiveness from Allah for my oath and vow. I seek forgiveness from Allah for my secret and public. I seek forgiveness from Allah for my impatience and lack of patience. I seek forgiveness from Allah for what I have torn of my veil. I seek forgiveness from Allah for what I have disclosed of my secret. I seek forgiveness from Allah for what I have borne of my burden. I seek forgiveness from Allah for my self-conceit and considering myself independent in my affair. I seek forgiveness from Allah for my prose and poetry. I seek forgiveness from Allah for my verses and poems. I seek forgiveness from Allah for my sleep and wakefulness. I seek forgiveness from Allah for my speech and news. I seek forgiveness from Allah for my will and decree. I seek forgiveness from Allah for what I have seen with my eye. I seek forgiveness from Allah for what I have committed in my travel and residence. I seek forgiveness from Allah for my eating and drinking. I seek forgiveness from Allah for my envy and love. I seek forgiveness from Allah for my struggle and war. I seek forgiveness from Allah for my dispute and striking. I seek forgiveness from Allah for my insult and abuse. I seek forgiveness from Allah for my evil doing and earning. I seek forgiveness from Allah for my rancor and envy. I seek forgiveness from Allah for my

I seek forgiveness from Allah, the Possessor of the Throne, Whose mercy encompasses all things, as recited in the Qur'an. I seek forgiveness from Allah, the Possessor of the Throne, Whose mercy encompasses every idle person and every busy one. I seek forgiveness from Allah; were it not for Allah, the favor from Him would not be my refuge, we would not have hoped nor asked. I seek forgiveness from Allah; were it not for Allah, the glad tidings of good in this world would not have appeared upon any man. I seek forgiveness from Allah; were it not for Allah, my soul would not have frolicked upon its grief, running without respite. I seek forgiveness from Allah, a forgiveness that reaches, from His bounty and His pleasure, the utmost of hope. I seek forgiveness from Allah for what my speech has encompassed. I seek forgiveness from Allah for what I have secluded myself with in my darkness. I seek forgiveness from Allah for what I have wasted my days in. I seek forgiveness from Allah for what my months and years have been engrossed in. I seek forgiveness from Allah for what I have neglected in my youth. I seek forgiveness from Allah for what I have exceeded in in my old age. I seek forgiveness from Allah for my offense and my sin. I seek forgiveness from Allah for what I have broken after my repentance. I seek forgiveness from Allah for being a guardian (wali) and what is with me. I seek forgiveness from Allah for my treachery and breaking of my covenant. I seek forgiveness from Allah for my cunning and my planning. I seek forgiveness from Allah for my alteration and my change. I seek forgiveness from Allah for my affliction and my causing aversion. I seek forgiveness from Allah for my teaching (dars) and my issuing (tasdir). I seek forgiveness from Allah for my explanation (sharh) and my interpretation (tafsir). I seek forgiveness from Allah for my pausing (waqf) and my deferring (tanzir). I seek forgiveness from Allah for my expression (ibarah) and my establishment (taqrir). I seek forgiveness from Allah for my indication (isharah) and my expression (ta'bir). I seek forgiveness from Allah for my definition (ta'rif) and my indefiniteness (tankir). I seek forgiveness from Allah for my reduction (taqlil) and my increase (takthir). I seek forgiveness from Allah for my spending (infaq) and my frugality (taqtir). I seek forgiveness from Allah for my cleansing (tanzif) and my perfuming (ta'tir). I seek forgiveness from Allah for my going in the evening (rawah) and my going early (tabkir). I seek forgiveness from Allah for my recitation with measured pace (tartil) and my embellishment (tahbir). I seek forgiveness from Allah for my incitement (ighra') and my warning (tahdhir). I seek forgiveness from Allah for what my soul suggested to me and I concealed in my conscience. I seek forgiveness from Allah for my intelligence (dhaka') and my acumen (fitnah). I seek forgiveness from Allah for my beard (lahyi) and my glance (nazarati). I seek forgiveness from Allah for my narration (riwayah) and my transmission (naql). I seek forgiveness from Allah for my lack of knowledge (ma'rifah) and my ignorance (jahl). I seek forgiveness from Allah for my knowledge ('ilm) and my understanding (fahm). I seek forgiveness from Allah for my prose (nathr) and my poetry (nazm). I seek forgiveness from Allah for my grammatical error (lahn) and my inflection (i'rab). I seek forgiveness from Allah for my address (khitab) and my response (jawab). I seek forgiveness from Allah for my craftsmanship (sun') and my perfection (itqan). I seek forgiveness from Allah for my eloquence (fasahah) and my clarity (bayan). I seek forgiveness from Allah, the Magnificent, Whom there is no god but He, the Ever-Living, the Self-Sustaining, and I repent to Him with the repentance of a helpless, weak servant who possesses for himself neither harm nor benefit, nor death nor life nor resurrection, hoping for mercy from his Lord and asking Him to feed him from His pure tables and give him to drink a pure drink. I seek forgiveness from Allah for what I have concealed in my heart. I seek forgiveness from Allah for what my fingers have written. I seek forgiveness from Allah for what my tongue has uttered. I seek forgiveness from Allah for what I have acted arrogantly with towards my peers. I seek forgiveness from Allah for what I have committed openly of my disobedience. I seek forgiveness from Allah for what my companions and brothers have been pleased with. I seek forgiveness from Allah for what I have confided to my loved ones and neighbors. I seek forgiveness from Allah for what I have honored my lineages with. I seek forgiveness from Allah for what I have cut off my noble deeds (ahsabi) with. I seek forgiveness from Allah for what I have blackened my scroll and my book with. I seek forgiveness from Allah for what I have defended my honor and my wealth with. I seek forgiveness from Allah for what I have beautified my deeds and my words with. I seek forgiveness from Allah for my enmity towards the people of righteousness and knowledge. I seek forgiveness from Allah for my inclination towards the people of tyranny and injustice. I seek forgiveness from Allah for what I have eaten of the flesh of the Muslims. I seek forgiveness from Allah for what I have fallen into concerning the honors of the righteous. I seek forgiveness from Allah for what I have strengthened the call of the falsifiers in. I seek forgiveness from Allah for what I have nullified the argument of the truth-holders in. I seek forgiveness from Allah for what I have spoken for other than Allah. I seek forgiveness from Allah for what I have exposed myself to the wrath of Allah in. I seek forgiveness from Allah for what I have sought help from other than Allah in. I seek forgiveness from Allah for what I have neglected of the rights of Allah. I seek forgiveness from Allah for what I have sought comfort in other than Allah in. I seek forgiveness from Allah for what I have broken of the covenants of Allah. I seek forgiveness from Allah for what I have neglected concerning the cause of Allah. I seek forgiveness from Allah for what I have been diverted from the remembrance of Allah by. I seek forgiveness from Allah for what I have fallen short in of obedience to Allah. I seek forgiveness from Allah for what I have transgressed of the limits of Allah. I seek forgiveness from Allah for what I have treated lightly of the obligatory duties and the prophetic traditions (sunan). I seek forgiveness from Allah for what I have brought harm to the soul and the body through. I seek forgiveness from Allah for action without piety (diyanah). I seek forgiveness from Allah for modesty (haya') without protection (siyanah). I seek forgiveness from Allah for asceticism (zuhd) without chastity ('afaf). I seek forgiveness from Allah for knowledge ('ilm) without fairness (insaf). I seek forgiveness from Allah for what I have boasted about in assemblies and gatherings. I seek forgiveness from Allah for what I have embellished in mosques and schools. I seek forgiveness from Allah for what I have refined in the subtleties of expressions. I seek forgiveness from Allah for what I have diversified in the delicate points of allusions. I seek forgiveness from Allah for what I have stayed awake nights for to teach weak arguments. I seek forgiveness from Allah for what I have exhausted my limbs in to attain perishable ranks. I seek forgiveness from Allah for what I have expanded in of circumstances. I seek forgiveness from Allah for what I have adorned myself with for meeting delegations and guests. I seek forgiveness from Allah for what I was entrusted with and then divulged. I seek forgiveness from Allah for what I have cast behind my back and discarded. I seek forgiveness from Allah for what I have been blind to for others and made ambiguous. I seek forgiveness from Allah for what I have disputed with others and overpowered them in. I seek forgiveness from Allah for what I have argued about in my disputation and silenced them. I seek forgiveness from Allah for what I have assisted others against and supported them in.

From what I have plunged into of the seas of oppression and darkness, I seek forgiveness from Allah for the journey of frivolity and pleasures I have undertaken. I seek forgiveness from Allah for the severance and desires I have traveled to. I seek forgiveness from Allah for the garments of faults and stumbles I have strutted in. I seek forgiveness from Allah for the foods and drinks I have chosen. I seek forgiveness from Allah for the people of authority and positions I have crowded with. I seek forgiveness from Allah for what I have forbidden and then done. I seek forgiveness from Allah for the forbidden things I have dared to violate. I seek forgiveness from Allah for what I have memorized and then forgotten. I seek forgiveness from Allah for what I have done and then thanked. I seek forgiveness from Allah for what I have been asked about and then concealed. I seek forgiveness from Allah for what I have recorded with my hand and written. I seek forgiveness from Allah for what I have inclined to and heard. I seek forgiveness from Allah for what others have overlooked and I have drawn attention to. ⁵⁷³ I seek forgiveness from Allah for what I have kept secret and made public. I seek forgiveness from Allah for what I have sent ahead and left behind. I seek forgiveness from Allah, the Mighty, there is no god but Him, the Living, the Self-Subsisting, and I repent to Him with the repentance of a servant who has wronged himself and asks his Master to forgive him and honor his abode on the day of his arrival at his grave. I seek forgiveness from Allah, a forgiveness that will keep me away * from the path of destruction in coming and going. I seek forgiveness from Allah, a forgiveness that will whiten for me * what occupies the heart from the veiled ones. I seek forgiveness from Allah, a forgiveness with which I seek refuge * from being like one struck down by a ruler. I seek forgiveness from Allah, a forgiveness by its abundance * I seek to obtain concessions from my Lord for prices. I seek forgiveness from Allah, a forgiveness as if it * were a calamity facing me from a generous hand. I seek forgiveness from Allah, a forgiveness that will whiten my * face when the faces of the people are like pitch. I seek forgiveness from Allah, a forgiveness by which will vanish * the worry of those, so I will not complain in storms. I seek forgiveness from Allah, a forgiveness with which I seek refuge * from my dreams being turned into bitter things. I seek forgiveness from Allah, far be it that He should disappoint me * while He is the guarantor of my hopes and desires. I seek forgiveness from Allah for what I have inserted in my correspondence and letters. ⁵⁷⁴ I seek forgiveness from Allah for what I have complained of in my affairs and questions. I seek forgiveness from Allah for what I have embellished in my supplications and letters. I seek forgiveness from Allah for what I have praised in my creation and qualities. I seek forgiveness from Allah for what I have supported my proofs and evidences with. I seek forgiveness from Allah for what I have magnified my assemblies and tribes with. I seek forgiveness from Allah for what I did while the branch of youth was fresh and tender. I seek forgiveness from Allah for what I committed after old age, when the wood has withered. I seek forgiveness from Allah for what I have sullied while the water of the lawful was pure and clear. I seek forgiveness from Allah for what I have changed while the wing of concealment was extended towards it. I seek forgiveness from Allah for what I have opposed while the Book of Allah commands and forbids. I seek forgiveness from Allah for the rights I have neglected while I was heedless and distracted. I seek forgiveness from Allah for what the water of self-admiration has caused to grow in my heart of hypocrisy. I seek forgiveness from Allah for what the love of status has planted in my secret of discord. I seek forgiveness from Allah for what the disease of pride has bequeathed in my nature of bad character. I seek forgiveness from Allah for what the desire of the soul has hung ⁵⁷⁵ around my neck of vile collars. I seek forgiveness from Allah for what has narrowed the spacious and tightened the noose. I seek forgiveness from Allah for what has veiled supplication and withheld provisions. I seek forgiveness from Allah for a deed without spirit. I seek forgiveness from Allah for diversion in which the heart goes and comes. I seek forgiveness from Allah for what has mixed with blood and flesh. I seek forgiveness from Allah for what has been consumed in fragrances and tastes. I seek forgiveness from Allah for what has settled in hearts and chests. I seek forgiveness from Allah for what occurs in the states of absence and presence. I seek forgiveness from Allah for what has permeated the veins and joints. I seek forgiveness from Allah for what has scratched in words and deeds. I seek forgiveness from Allah for what has whispered in thoughts and suspicions. I seek forgiveness from Allah for what has defiled the inner and outer. I seek forgiveness from Allah for what has clouded the sources and destinations. I seek forgiveness from Allah for what has possessed hearts and forelocks. I seek forgiveness from Allah for what has penetrated ⁵⁷⁶ the limbs of various kinds of diversion and disobedience. I seek forgiveness from Allah for what Satan has cast into my mind of worldly fears. I seek forgiveness from Allah for what has made me neglectful of religious matters. I seek forgiveness from Allah for what he has breathed into my chest of greed for what is in people's hands. I seek forgiveness from Allah for what he has caused me to fall into of abominations and impurities. I seek forgiveness from Allah for what has distanced me from the path of the intelligent and wise. I seek forgiveness from Allah for what has entangled me in the darkness of doubt and confusion. I seek forgiveness from Allah for what he set up as traps for me and I fell into. I seek forgiveness from Allah for what he deceived me with of his schemes, so that I turn to him. I seek forgiveness from Allah for what he unleashed upon me of prior desires. I seek forgiveness from Allah for what he turned me away from of doing good and twisted. I seek forgiveness from Allah for what he kept me from of the times of prayers. I seek forgiveness from Allah for what he adorned for me of the brides of passions. I seek forgiveness from Allah for what he delayed me from ⁵⁷⁷ of righteous deeds. I seek forgiveness from Allah for what he incited me to of committing evil deeds. I seek forgiveness from Allah, the Mighty, there is no god but Him, the Living, the Self-Subsisting, and I repent to Him with the repentance of a servant who seeks salvation for himself on the day when the shin is uncovered and people stand before the Lord of the earth and the heavens.

I seek forgiveness from Allah, the One who runs the ship through darkness upon a surging torrent of currents. I seek forgiveness from Allah, the Savior of the one who seeks refuge in Him when struck by harm and pain. I seek forgiveness from Allah, the Concealer of faults and the Deliverer from afflictions. I seek forgiveness from Allah, the Oft-Forgiver of sins for those who come with brokenness, humility, and remorse. I seek forgiveness from Allah for my speech, my creation, the flaw of my defamer, my form, and my innate traits. I seek forgiveness from Allah for my secret and my public, the turning of my heart, and the smile of my mouth. I seek forgiveness from Allah for my hearing, my sight, my conscience, my thought, and my words. I seek forgiveness from Allah for every utterance, every slip, my major sins, and minor offenses. I seek forgiveness from Allah for what I have betrayed with my hand of sins and what my foot has advanced. I seek forgiveness from Allah for what my hand has not earned and what it has acquired up to the age of discretion ⁵⁷⁸. I seek forgiveness from Allah for my self, my breath, my passing thought, and the insinuations of suspicion. I seek forgiveness from Allah for my nature, my greed, and the transformation of my state to a state of sickness. I seek forgiveness from Allah for my saying "I" and "with me" and "for me" and "I have," for my assumption and my oath. I seek forgiveness from Allah for what I do not know and what I know and what I have distorted with the pen. I seek forgiveness from Allah for my sleep, my drowsiness, my wakefulness, and by Him I have lived, holding fast. I seek forgiveness from Allah in my day and night, and in tomorrow before it emerges from non-existence. I seek forgiveness from Allah for what occurred in my childhood of opposition to the age of gray hair and decrepitude. I seek forgiveness from Allah as long as the south wind blows and clouds pour down in plains and hills. I seek forgiveness from Allah as long as pilgrims perform Hajj to landmarks honored by the state of non-ritual sanctity and the sacred precinct ⁵⁷⁹. I seek forgiveness from Allah as long as the morning shines and warblers sing in branches with melodies. I seek forgiveness from Allah by the count of days and what is in the horizon of worlds and the earth of knowledge. I seek forgiveness from Allah by the count of plants and what is in the sea of blessings and the land of favors. I seek forgiveness from Allah by the count of winds and what they carry of afflictions and breezes. I seek forgiveness from Allah by the count of stars in the dark gloom, both visible and hidden. I seek forgiveness from Allah by the count of sands and what pours down in the world of this life of continuous rain ⁵⁸⁰. I seek forgiveness from Allah by the count of creatures, of humans and jinn, of Arabs and non-Arabs. I seek forgiveness from Allah by the count of thoughts in the hearts of people of intellect, forbearance, and dreams. I seek forgiveness from Allah—majestic is Allah, our Creator, the Originator of creatures and Reviver of decayed bones. I seek forgiveness from Allah—majestic is Allah, our Provider, the Bestower, the Gracious, described with generosity. I seek forgiveness from Allah—majestic is Allah, our Resurrector for a day crowded with angels and nations. I seek forgiveness from Allah in multiples multiplied beyond what I have mentioned of kinds and divisions. Then blessings upon the Chosen One, our Master, the best of creation, whether weeping or smiling. I seek forgiveness from Allah for what has taken hold of hearts from the darkness of ignorance. I seek forgiveness from Allah for what has led us astray from guidance through ugly deeds. I seek forgiveness from Allah for what has occupied hearts from the duties of remembrance. I seek forgiveness from Allah for what has silenced tongues from performing praise and gratitude. I seek forgiveness from Allah for what has blinded inner sight from seeing the truth. I seek forgiveness from Allah for what has clouded inner secrets from manifesting sincerity. I seek forgiveness from Allah for every sin that prevents us from acceptance. I seek forgiveness from Allah for every sin that stands between us and arrival ⁵⁸¹. I seek forgiveness from Allah for every sin from which the virtuous seek refuge. I seek forgiveness from Allah for every sin that hinders us from the goal ⁵⁸² and attaining the hoped-for. I seek forgiveness from Allah for what I have pointed to with fingers. I seek forgiveness from Allah for what I have hidden in hiding places. I seek forgiveness from Allah for what I have taken comfort in in houses and chambers. I seek forgiveness from Allah for what I have wasted of means and benefits. I seek forgiveness from Allah for what I have adopted of the character traits of the idle and procrastinators. I seek forgiveness from Allah for what I have denied of the states of the people of sainthood and disposal ⁵⁸³. I seek forgiveness from Allah for what I have deemed good of the attributes of innovators. I seek forgiveness from Allah for what I have disliked of the conduct of the claimants ⁵⁸⁴. I seek forgiveness from Allah for what has entered my stomach of doubtful and forbidden things. I seek forgiveness from Allah for what I have indulged in alone of types of diversions while people are asleep. I seek forgiveness from Allah for my strutting and trailing my garments. I seek forgiveness from Allah for my pride in my origins and branches. I seek forgiveness from Allah for my preoccupation with what does not concern me and my excess. I seek forgiveness from Allah for my travel in disobedience to Allah ⁵⁸⁵ and my return. I seek forgiveness from Allah for my heedlessness of what is obligatory upon me of rights and my forgetfulness. I seek forgiveness from Allah for a deed that will cause distress on the day of my arrival at my grave and my descent. I seek forgiveness from Allah for what I have perfumed my self and my garments with. I seek forgiveness from Allah for what I have withheld of surplus food and drink. I seek forgiveness from Allah for what I have hidden in my book. I seek forgiveness from Allah for what I have lowered my veil over. I seek forgiveness from Allah for what I have closed my doors upon and concealed from my veil. I seek forgiveness from Allah for what I have reduced my mount toward. I seek forgiveness from Allah for what I have done alone apart from my family and companions.

I seek forgiveness from Allah for what I have made easy for myself and my family; I seek forgiveness from Allah for what I have been stingy with towards my body and my dependents; I seek forgiveness from Allah for what I have boasted about from my deeds; I seek forgiveness from Allah for my bad character and changing states; I seek forgiveness from Allah for what I have acquired unlawfully from my wealth; I seek forgiveness from Allah for my harshness and aversion; I seek forgiveness from Allah for my lack of etiquette and modesty; I seek forgiveness from Allah for my oppression and transgression; I seek forgiveness from Allah for my betrayal and lack of fidelity; I seek forgiveness from Allah for my praise and flattery; I seek forgiveness from Allah for my concealment of evil inner state and withdrawal; I seek forgiveness from Allah for my arrogance towards my enemies; I seek forgiveness from Allah for my seeking help and calling out; I seek forgiveness from Allah for my harming strangers and relatives; I seek forgiveness from Allah for my lack of discretion in taking and giving; I seek forgiveness from Allah for my procrastination in repaying loans and debts; I seek forgiveness from Allah for my lack of gratitude in poverty and wealth; I seek forgiveness from Allah for raising my need to other than Allah and supplicating to them; I seek forgiveness from Allah for following those whose conduct is not praiseworthy and imitating them; I seek forgiveness from Allah for my seeking forgiveness; I seek forgiveness from Allah for disclosing my secrets; I seek forgiveness from Allah for persisting in sins and insisting on them; I seek forgiveness from Allah for overpowering Allah's servants and rebuking them; I seek forgiveness from Allah for questioning others and testing them; I seek forgiveness from Allah for harming my clansmen and neighbors. I seek forgiveness from Allah, the Mighty, whom there is no god but He, the Living, the Self-Subsisting, and I repent to Him with the repentance of a servant whose calamities have become great and whose misfortunes have multiplied, so he seeks to be released from his Master before his secrets are exposed and his faults become apparent. I seek forgiveness from Allah, my Lord, with a seeking of forgiveness by which I worship Him secretly and openly. I seek forgiveness from Allah, my Lord, with a seeking of forgiveness by which I remember Him night and day. I seek forgiveness from Allah, my Lord, with a seeking of forgiveness by which I attain honor and pride. I seek forgiveness from Allah, my Lord; indeed, He is Oft-Forgiving. And for His Prophet, the good of the religion, the master, the pure, al-Marini ⁵⁸⁶—may Allah cool his grave and grant him a spacious place in the gardens. * I seek forgiveness from Allah, my Lord, Forgiver of slips ❖ Glorified is He, the Mighty, exalted above likeness * I seek forgiveness from Allah, my Lord, in His majesty ❖ And the Lord of my forefathers who passed away in the beginning * I seek forgiveness from Allah, exalted is Allah, our Creator ❖ Disposer of the affair and the worlds in pre-eternity * I seek forgiveness from Allah, exalted is Allah, our Provider ❖ Since I was in the darkness of the wombs in the transfer * I seek forgiveness from Allah, exalted is Allah, our Helper ❖ From Him is perfection, and all deficiency is from me * I seek forgiveness from Allah, exalted is Allah, our Merciful ❖ Sufficient is my Lord as a Protector, Healer of ailments I seek forgiveness from Allah, our Master, and ask Him for the love of every saint ⁵⁸⁷. I seek forgiveness from Allah, our Master, and ask Him to secure the heart from terror and fear. I seek forgiveness from Allah, our Master, and ask Him to rectify for me all the flaws I have committed. I seek forgiveness from Allah, our Master, and ask Him to inspire me with truthfulness and sincerity in action. I seek forgiveness from Allah, our Master, and ask Him to gather my heart upon Him until the end of my term. I seek forgiveness from Allah, our Master, and ask Him to protect me from the calamities of ignorance and boredom. I seek forgiveness from Allah, our Master, and ask Him to rescue me from the abysses of incapacity and laziness. I seek forgiveness from Allah, our Master, and ask Him to raise for me a determination that rises above Saturn. I seek forgiveness from Allah, our Master, and ask Him to clothe me with the most beautiful garments of His pleasure. I seek forgiveness from Allah, calling for His Garden by pure grace in the noblest of religions. I seek forgiveness from Allah, the Giver without request, beyond desire, and our Savior from error. I seek forgiveness from Allah, the Guide to His obedience; were it not for Him, I would have been like molten metal in misguidance. I seek forgiveness from Allah; I have no support other than Him, and the servant has no power or strength apart from his Master. I seek forgiveness from Allah; Allah was our Creator, in His dominion Eternal, Unique, and has always been. I seek forgiveness from Allah; indeed, Allah is Possessor of generosity; He forgives and accepts whoever comes to Him in shame. I seek forgiveness from Allah; perhaps Allah will grant me a dwelling with the lovers in His presence. I seek forgiveness from Allah; the remembrance of the knowers ⁵⁸⁸ of Him is sweeter than dates, sweets, and honey. I seek forgiveness from Allah; were it not for Allah saving me, I would not have moved away from the trial of this world. I seek forgiveness from Allah; were it not for Allah's favor upon me, we would not have hoped nor asked. I seek forgiveness from Allah; were it not for Allah, the signs of good would not have appeared in this world upon Saturn. I seek forgiveness from Allah; were it not for Allah, my soul would not have ceased running to other than Him without delay. I seek forgiveness from Allah; I hope Allah will grant me, with a supply from Him, a continuous long life. I seek forgiveness from Allah, the Enumerator of all creation, all of them, in detail, by kinds and totals. I seek forgiveness from Allah; all creation are in need of Him, calling upon Him in grief and argument. I seek forgiveness from Allah; indeed, Allah's blessing has encompassed every idle and busy person. I seek forgiveness from Allah, a forgiveness that purifies me from the impurity of a heart that persists in sin. I seek forgiveness from Allah, a forgiveness that makes me attain, through His bounty and pleasure, the utmost hope. I seek forgiveness from Allah, a forgiveness that purifies me * by it from the consequences on the day of fear. I seek forgiveness from Allah, a forgiveness that covers the sins of my life that has passed in haste. I seek forgiveness from Allah; may Allah protect me * from my own choice, planning, and deceit. I seek forgiveness from Allah, the Savior of the one who seeks His help * from everything he fears, and whoever asks shall receive. I seek forgiveness from Allah for what He knows * from me, even if I hide it from the eyes. I seek forgiveness from Allah for a sin for which I followed * paths in which I was not compliant. I seek forgiveness from Allah for a sin for which I ran * with wild abandon and did not listen to justice. I seek forgiveness from Allah for a sin to which I was attached * whose ill omen deprived me of the clearest paths. I seek forgiveness from Allah for a sin I was infatuated with * that distracted my mind and led me to failure. I seek forgiveness from Allah for my scheming and my impatience * and for the whisperings of my thoughts and my tricks. I seek forgiveness from Allah for a soul that deceives me * I have prolonged its shortcomings while life has not. I seek forgiveness from Allah for what my pen has written * and for the misstep of my foot on plain and mountain. I seek forgiveness from Allah for what I am doing * like one who is settled as if I am not departing. I seek forgiveness from Allah for my soul and its heedlessness * and my bad opinion, and for my words and deeds. I seek forgiveness from Allah for what my back has borne * and I could not rise from the burden. I seek forgiveness from Allah for neglecting His obedience * if I fall short of it, Allah's grace does not cease. I seek forgiveness from Allah for all the superfluous things * that neither my she-camel nor my camel carried. I seek forgiveness from Allah for my rancor and my envy * and my lust, and for turning away and idleness. I seek forgiveness from Allah for an act by which every * cheap, lowly, and contemptible person is judged. I seek forgiveness from Allah for abandoning speech and for what * my glance has earned, and for my praise and my flirtation. I seek forgiveness from Allah for my intentional and my mistaken * and for my standing upon decrees like a dung beetle. I seek forgiveness from Allah; we disobey Him and He conceals us * Glorified is He, Independent of those who slip. I seek forgiveness from Allah; indeed, Allah's mercy has overcome * the ordained anger in pre-eternity. I seek forgiveness from Allah for the deception of His sin * that overcomes lions and cubs in the thicket. I seek forgiveness from Allah; exalted is Allah; we have none * other than Him at the descent of a momentous calamity. I seek forgiveness from Allah for all demands; He suffices * and in the sea there is what suffices from the trickle. I seek forgiveness from Allah by the number of the angels * of the Throne and the Footstool, the raised and the lowered.

I seek forgiveness from Allah as many times as the number of all beings, and those on land and sea, both the firm and the fleeting. I seek forgiveness from Allah as many times as the number of stars, and all that glorifies Him in the lowlands and the peaks of the earth. I seek forgiveness from Allah as long as the east wind blows and a leaf sings in a meadow on its withered branches. I seek forgiveness from Allah to the fill of the entire earth, like mustard seeds, at every moment without end. I seek forgiveness from Allah, Lord of the Throne, as long as the sun rises and the clouds pour down rain. I seek forgiveness from Allah for what I have uttered in vain; I seek forgiveness from Allah for the speech of the one who is weak and reliant. I seek forgiveness from Allah for any word lacking in propriety; I seek forgiveness from Allah—had I been fair, I would not have spoken ⁵⁸⁹. I seek forgiveness from Allah, our Master, and ask Him for the purest blessings upon the best of creation and the messengers. I seek forgiveness from Allah, the Magnificent, besides whom there is no god, the Living, the Self-Subsisting, and I repent to Him—the repentance of a servant who seeks pardon from his Lord and forgiveness for his great sin and offense, and immersion in witnessing Him, loving Him, and attaining His pleasure and proximity. I seek forgiveness from Allah, the Magnificent, besides whom we have no support; I seek forgiveness from Allah, the Generous, besides whom we have no refuge; I seek forgiveness from Allah, the Forbearing, besides whom we have no goal; I seek forgiveness from Allah, the Kind, the Merciful, from whom there is no escape or refuge except to Him. I seek forgiveness from Allah, the Magnificent, besides whom there is no god, the Living, the Self-Subsisting, the Forgiver of sins, and I repent to Him. I seek forgiveness from Allah, the Magnificent, besides whom there is no god, the Living, the Self-Subsisting, and I hold fast to Him and rely on Him. I seek forgiveness from Allah, the Magnificent, and ask Him for His great bounty: pardon, well-being, and comprehensive, sufficient forgiveness ⁵⁹⁰, lasting pure grace, a good end, and vast, complete mercy for me, my parents, my children, my brothers, my loved ones, and all who believe in Allah and submit their affairs to Allah. I seek forgiveness from Allah, the Magnificent, as many times as what is in Allah's knowledge—a seeking of forgiveness, a holding fast, and a mercy that is perpetual with the perpetuity of Allah's dominion, multiplied forever, with the tongue of everything that glorifies Allah's praise. O Allah, I ask You by the right of Muhammad and the family of Muhammad to send blessings upon Muhammad and the family of Muhammad. Glory be to You; there is no god but You. I have done evil and wronged myself, so forgive me and have mercy on me, for You are the Best of the Merciful. Glory be to You, O Allah, and with Your praise; there is no god but You. I have done evil and wronged myself, so forgive me and have mercy on me, for You are the Best of the Forgiving. Glory be to You, O Allah, and with Your praise; there is no god but You. I have done evil and wronged myself, so forgive me and accept my repentance, for You are the Oft-Returning, the Merciful. Glory be to You, O Allah, and with Your praise; I bear witness that there is no god but You ⁵⁹¹, and I repent to You. My Lord, forgive and have mercy, for You are the Best of the Merciful. Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy on us, we will surely be among the losers. O Allah, You are my Lord; there is no god but You. You created me, and I am Your servant, and I am upon Your covenant and promise as much as I am able. I seek refuge in You from the evil of what I have done. I acknowledge Your favor upon me, and I acknowledge my sin, so forgive me, for none forgives sins but You. O Allah, forgive me, O He whose name is blessed and whose praise is exalted; forgive me, O He whose majesty is high and whose names are sanctified; forgive me, O He who is covered with majesty and beauty in His splendor; forgive me, O He who wears praise and glory as a garment; forgive me, O He who is eternal in His permanence; forgive me, O He who is exalted in the heavens and in creation through the work of His origination; forgive me, O He who deserves gratitude from servants for the blessings He bestows upon them; forgive me, O He who ⁵⁹² created servants by the power of His decree; forgive me, O He who is established in greatness in the height of His abode; forgive me, O He whom describers cannot grasp His greatness and its utmost; forgive me, O He who is veiled by His veil so no eye sees Him; forgive me, O He who through His mercy accepted Adam's repentance and guided him; forgive me, O He who saved Noah in the ark made by His hands; forgive me, O He who raised Idris to a high station and chose him; forgive me, O All-Hearing, O Answerer, O Subtle to whom He wills, and have mercy on me, hear me, favor me, and answer my prayer, O Possessor of Majesty and Honor, O Most Merciful of the merciful, O Lord of the worlds. I seek forgiveness from Allah for my seeking forgiveness; I seek forgiveness from Allah for my reliance on other than Allah in my poverty and need; I seek forgiveness from Allah for my sin and burdens; I seek forgiveness from Allah for my pride and dragging my garment; I seek forgiveness from Allah for my fasting and breaking fast; I seek forgiveness from Allah for my coming and going; I seek forgiveness from Allah for arrogance toward the old and the newcomer ⁵⁹³; I seek forgiveness from Allah for what I have committed in my night and day; I seek forgiveness from Allah for what I have neglected in my weakness and travels; I seek forgiveness from Allah for my settling in places of amusement and my abode; I seek forgiveness from Allah for what I have disclosed from the talk of my companions and night-time conversers; I seek forgiveness from Allah for my outward signs, miracles, and traces; I seek forgiveness from Allah for my singling out myself for rewards over others and my preference; I seek forgiveness from Allah for my scheming to fulfill my desires and needs; I seek forgiveness from Allah for selling my religion for my world and exposing my faults; I seek forgiveness from Allah for seeking help from other than Allah and my victory; I seek forgiveness from Allah for turning to other than Allah in my coming and going; I seek forgiveness from Allah for my lack of kindness to my guests and visitors; I seek forgiveness from Allah for wearing my clothes for show and tying my waist-wrap; I seek forgiveness from Allah for what I have filled my times with.

From the types of desires and my times, I seek forgiveness from Allah for the harm I have brought upon the people of my town ³⁶⁵ and my regions. I seek forgiveness from Allah for my affirmation and my denial. I seek forgiveness from Allah for my betrayal and my warnings. I seek forgiveness from Allah for my deception of the seller and the buyer. I seek forgiveness from Allah for my violation of the sale of my houses and properties. I seek forgiveness from Allah for my delusion of the resident and the traveler. I seek forgiveness from Allah for my rushing to markets and my innovations. I seek forgiveness from Allah for my undervaluing of others' wealth and my contempt. I seek forgiveness from Allah for my appearance in evil gatherings and my notoriety. I seek forgiveness from Allah for my poetry composition and my innovations. I seek forgiveness from Allah for my verbosity and my brevity. I seek forgiveness from Allah for the embellishment of my odes and poems. I seek forgiveness from Allah for the beautification of my melodies and strings. I seek forgiveness from Allah, the Mighty, whom there is no god but He, the Living, the Self-Subsisting, and I repent to Him. I seek forgiveness from Allah, a forgiveness by which He repels my humiliation and my contempt. I seek forgiveness from Allah, a forgiveness by which He restores my unity and my brokenness. I seek forgiveness from Allah, a forgiveness with which I seek refuge from every assault of every oppressor and tyrant. I seek forgiveness from Allah, a forgiveness with which I seek refuge from the subjugation of every ³⁶⁶ deceiver and traitor. I seek forgiveness from Allah, a forgiveness by which I protect myself from every liar and slanderer. I seek forgiveness from Allah, a forgiveness with which I fortify myself from the supplication of every righteous one, whether from his nightly journey or his tattered garments. I seek forgiveness from Allah, a forgiveness by which I ask, through the rank of the Chosen One ⁵⁹⁴, for the emancipation of my neck from the Fire. Muhammad is the best of those by whom Mudar ⁵⁹⁵ attained leadership, without doubt or denial, over others. The most pure blessings be upon him whenever the sun rises and gentle breezes blow at dawn. This is the prayer for forgiveness of our father—may Allah water his grave with showers of His mercy and cause us and the beloved ones to inhale the breeze of His favors: Praise be to Allah, and He is the One, the Creator, who is sanctified beyond the perception of eyes. Then blessings and peace, as long as the clouds of the sky pour down and they once set out with abundant rain, upon the Prophet, without whom neither the sun would have been created nor would a lush garden have been adorned with flowers. Muhammad, the master of all messengers, and his family and companions, the followers and supporters. I seek forgiveness from Allah and the Chosen One from Mudar; my means and intercessor from bearing burdens. I seek forgiveness from Allah, our Creator and the One who bestowed upon us, Lord of the Gardens and the Abode of Eternity and the Fire ³⁶⁷. I seek forgiveness from Allah for those who are engrossed in Him; I seek forgiveness from Allah for magnifying the wicked. I seek forgiveness from Allah as long as the doves coo with excessive sorrow on the branches of trees. I seek forgiveness from Allah as long as buildings are erected and as long as fragrance spreads or a bird sings in the regions. I seek forgiveness from Allah as long as the clouds pour down and as long as they moisten the gardens with a heavy downpour. I seek forgiveness from Allah for my longing and my anxiety, and show me my burning passion from the deceit of disbelievers. I seek forgiveness from Allah, a forgiveness by which I am encompassed from the evil visitor that comes to my shrouds and my dwellings. I seek forgiveness from Allah, a forgiveness with which I seek refuge from being afflicted with traits and treachery. I seek forgiveness from Allah for my sleep and my drowsiness, my wakefulness, and my plunging into sin and disgrace. I seek forgiveness from Allah, a forgiveness with which I seek refuge from the evil of my soul and from my inclination towards secrets. I seek forgiveness from Allah for my remembrance of remembrance and for my complaint of what has terrified me from a calamity of scarcity. I seek forgiveness from Allah by the number of parasangs of land and the number of miles and handspans. I seek forgiveness from Allah as long as the pilgrims cry out and as long as those who respond to the call ⁵⁹⁶ respond and are distinguished by secrets. I seek forgiveness from Allah, a forgiveness that restrains me from the forbidden, the path of sin and disgrace. I seek forgiveness from Allah, a forgiveness with which I seek refuge from being a cause of punishment for my neighbors in religion. I seek forgiveness from Allah, a forgiveness by which I attain the station of the people of high rank, from every patient one. I seek forgiveness from Allah, a forgiveness with which I seek refuge from my faith being shaken by a standard ³⁶⁸. I seek forgiveness from Allah; I cannot count His praise; I seek forgiveness from Allah by the number of cups and disgrace. I seek forgiveness from Allah for myself, my parents, and those who have passed before them, ancestors in multitudes. I seek forgiveness from Allah, a forgiveness with which I protect myself, my family, my neighbors, and my dwellings. I seek forgiveness from Allah for my words and my deeds, just as I seek refuge with Him from every tyrant. I seek forgiveness from Allah, a forgiveness with which I seek refuge from wandering without benefit in travel. I seek forgiveness from Allah for my rancor and my envy, and for my persistence in my sin and insistence. I seek forgiveness from Allah, a forgiveness by which I surpass in profit-gathering what merchants have attained. I seek forgiveness from Allah for an eye that has been filled with forbidden things, not slowing down at dawn. I seek forgiveness from Allah, a forgiveness by which I obtain growth above what I desire for storehouses. I seek forgiveness from Allah, a forgiveness that protects from the removal of piety and from the domination of wicked people. I seek forgiveness from Allah, a forgiveness with which I seek refuge from every vein and from deep-rootedness and clamor. I seek forgiveness from Allah, a forgiveness by which the clouds of the sky sweep when we are constrained by a drought. I seek forgiveness from Allah by the number of eyes and what has turned around them of eyelash fringes. I seek forgiveness from Allah by the number of prayers over the passing of nights, whether even or odd. I seek forgiveness from Allah, a forgiveness with which I seek refuge from my listening to melodies and strings. I seek forgiveness from Allah for a display in which I indulged; Allah is the most generous of those asked and the Concealer ³⁶⁹. I seek forgiveness from Allah, a forgiveness with which I seek refuge from strengthening the ropes of disobedience. I seek forgiveness from Allah, a forgiveness with which I seek refuge from affliction or from understanding that leads to construction. I seek forgiveness from Allah, a forgiveness with which I seek refuge, and from other than Him, my certainty from the whisper of the harmful one. I seek forgiveness from Allah, the Deliverer of the one who seeks His help in every calamity of a harmful ordeal. I seek forgiveness from Allah for a breaking that has permeated me; I seek forgiveness from Allah, my Merciful and Compeller. I seek forgiveness from Allah, a forgiveness with which I seek refuge from every backbiter who cuts the unseen. I seek forgiveness from Allah for presenting my requests to other than Him, while He does not conceal secrets. I seek forgiveness from Allah concerning those who race when they run their horses one day on a racetrack. I seek forgiveness from Allah for ignorance with which I have been afflicted; I seek forgiveness from Allah for my forbidding and my denial. I seek forgiveness from Allah, a forgiveness by which I attain what the people of piety have attained from every builder. I seek forgiveness from Allah, a forgiveness by which I attain what every faster and night-vigilant has attained. I seek forgiveness from Allah, a forgiveness with which I seek refuge from slips in my loss of poetry. I seek forgiveness from Allah for what I intended to do, but kindness prevented me from its flowing occurrence. I seek forgiveness from Allah for directing the limbs other than worship; rather, my burdens have been forgotten. I seek forgiveness from Allah, a forgiveness with which I seek refuge from every raider who harms people. I seek forgiveness from Allah for neglecting what the hadiths have conveyed or the content of reports ³⁷⁰. I seek forgiveness from Allah, a forgiveness by which I attain pride over every possessor of pride by a qintar ⁵⁹⁷. I seek forgiveness from Allah for my hunger and my satiety, my poverty and my wealth, my loss of preference. I seek forgiveness from Allah, a forgiveness with which I seek refuge from being affected by a sorcerer's magic. I seek forgiveness from Allah, my Lord, grant me a station that You have bestowed upon those who do good to the neighbor. I seek forgiveness from Allah, a forgiveness by which I attain what thoughts cannot encompass in time. I seek forgiveness from Allah as long as the arar ⁵⁹⁸ spreads at night and the soul is refreshed by the perfume of a perfumer. I seek forgiveness from Allah as long as cattle exist, and by the count of their wool and their fur.

I seek forgiveness from Allah for what the calculation encompassed, addition and subtraction, as well as multiplication and zeros. ⁵⁹⁹ I seek forgiveness from Allah for the number of all the verses and what followed them in mornings and journeys. ⁶⁰⁰ I seek forgiveness from Allah, Lord, grant me forgiveness and cover my sins with it, O Best of Coverers. I seek forgiveness from Allah for those entering the market of trade, from meter and weight. ⁶⁰¹ I seek forgiveness from Allah, Lord, grant me ease during residence and remember it in journeys. I seek forgiveness from Allah, a forgiveness by which I attain what does not frighten me from the keeper of the Fire. I seek forgiveness from Allah, a forgiveness with which I seek refuge from a mocker who does not fear Allah, a scorner. I seek forgiveness from Allah, O Possessor of might, exalted and majestic, destroy my enemy and take vengeance for me from him. I seek forgiveness from Allah for the number of stars and what appears on their surface from the split of a measuring rod. ⁶⁰² I seek forgiveness from Allah, a forgiveness by which I restore the people of love to me from treachery and betrayal. I seek forgiveness from Allah for what the heaven wept over the stars of the earth when they crawl and the news. ⁶⁰³ I seek forgiveness from Allah for what I have memorized and what my right hand has written of prose and poems. I seek forgiveness from Allah for the number of wild beasts and what is upon the wild beasts and what appears from them and the caves. I seek forgiveness from Allah for what the breeze blows and what the wood has leafed from the pouring of rains. I seek forgiveness from Allah, a forgiveness that keeps me away from the path of destruction in coming and going. I seek forgiveness from Allah for what the cloud pours and what the gardens have adorned with the sweat of trees. ⁶⁰⁴ I seek forgiveness from Allah, a forgiveness that whitens for me what occupies the heart from the ladies of seclusion. ⁶⁰⁵ I seek forgiveness from Allah, a forgiveness with which I seek refuge from being like one struck down by a ruler. ⁶⁰⁶ I seek forgiveness from Allah, a forgiveness by its abundance I obtain cheapness from my Lord for journeys. I seek forgiveness from Allah, a forgiveness with which I repel a harm that faces me from the hand of a measurer. ⁶⁰⁷ I seek forgiveness from Allah, a forgiveness that whitens my face when the faces of the people are like pitch. ⁶⁰⁸ I seek forgiveness from Allah for the number of letters and every line of them tomorrow in books. I seek forgiveness from Allah, a forgiveness that destroys the worry of what is beneath, so I do not complain with coverings. ⁶⁰⁹ I seek forgiveness from Allah, a forgiveness with which I seek refuge from Him changing my dreams into bitterness. I seek forgiveness from Allah, far be it that He disappoint me, while He is the Guarantor of my hopes and desires. ⁶¹⁰ I seek forgiveness from Allah for this which the mind has allowed, likening to reports. I seek forgiveness from Allah for the omission I intended to obscure the word from others and concealment. ⁶¹¹ I seek forgiveness from Allah, all who seek refuge in Him, a forgiveness that cannot be counted by measure. I seek forgiveness from Allah for what the salvation ran, a mention of Zayd as well as Amr and Bakkar. ⁶¹² I seek forgiveness from Allah for the number of those who return to Him, and the worshippers, the trustworthy, and the desert travelers. I seek forgiveness from Allah for the number of those who arrive at the Pool of the Hoped-for on the day of the blast of Fire. ⁶¹³ I seek forgiveness from Allah for the number of the victorious with what is in the Garden of Eternity of houris and virgins. ⁶¹⁴ I seek forgiveness from Allah, hoping He helps me not to observe my coming and going. I seek forgiveness from Allah, a forgiveness with which I seek refuge from being a brother of folly and haste. I seek forgiveness from Allah, hoping He brings me near, the nearness of beloved and righteous ones. I seek forgiveness from Allah, a forgiveness by which I become among those who are met when they swear by secrets. I seek forgiveness from Allah, a forgiveness that purifies me from the filth of amusement with the lowly and destinies. I seek forgiveness from Allah, hoping He hastens what is now difficult of provision with decline. I seek forgiveness from Allah, a forgiveness by which there is in the dwelling of sorrow and ruggedness. ⁶¹⁵ I seek forgiveness from Allah, hoping He grants me security as long as I live and in my burial and graves. I seek forgiveness from Allah, a forgiveness by which I become a concise expression, not attributed to turbidity. ⁶¹⁶ I seek forgiveness from Allah, a forgiveness with which I seek refuge from seeing myself other than ashamed of disgrace. I seek forgiveness from Allah for the number of the waves and what the waves clash in sea and rivers. I seek forgiveness from Allah, a forgiveness by which I attain from subtlety what has become for a girdle. ⁶¹⁷ I seek forgiveness from Allah for the number of the knowers of Him and the number of what has died of generation and ages. I seek forgiveness from Allah for the number of mountains and what is on the earth of sand and stones. I seek forgiveness from Allah for the number of the ascetics, for they have cast off these moons of rags. ⁶¹⁸ I seek forgiveness from Allah, a forgiveness with which I seek refuge from seeing myself in obscenity swearing by evening talks. I seek forgiveness from Allah, a forgiveness with which I seek refuge from every rude, hard-hearted, impetuous person. I seek forgiveness from Allah for what is in poetry of a cause or a peg, a foot, a line, and hemistiches. ⁶¹⁹ I seek forgiveness from Allah, a forgiveness by which I become, by the grace of Allah, one of gratitude and acknowledgment. I seek forgiveness from Allah, a forgiveness with which I seek refuge from joining in war with wicked ones. I seek forgiveness from Allah, a forgiveness with which I seek refuge from deviation of religion or oppression by the Subduer. I seek forgiveness from Allah for the number of the jinn all together and humans from dwellers of desert and cities. I seek forgiveness from Allah, a forgiveness by which I attain what every rememberer and thankful one attained. I seek forgiveness from Allah for the number of those who remember when the heedless sleep, openly and persistently. I seek forgiveness from Allah, a forgiveness by which I seek refuge from seeing myself other than described with claws. ⁶²⁰ I seek forgiveness from Allah for the number of pebbles and what has revolved around them of the poison of walls. ⁶²¹ I seek forgiveness from Allah, a forgiveness by which I seek refuge from being much of disgrace and talkativeness. I seek forgiveness from Allah, a forgiveness that guides me to the people of abundance, from the rebellious and the visitor. I seek forgiveness from Allah for what I have decreed and it was not sincere, and what I have shown of excuses. I seek forgiveness from Allah for what His mercy encompasses, for none other than Him is Forgiving to the people of evils. I seek forgiveness from Allah, a forgiveness by which I attain a fortress and security in journeys against troubles. I seek forgiveness from Allah for the number of those who go to the best of prophets, from delegations and visitors. I seek forgiveness from Allah for the number of the sorry ones for leaving the going to him, from evil burdens. I seek forgiveness from Allah, a forgiveness by which I seek refuge from blindness, the worst of what flows to eyes. I seek forgiveness from Allah, a forgiveness by which He increases my offspring, wealth, litanies, and remembrances. I seek forgiveness from Allah, a forgiveness by which I seek refuge from an army advancing with evil, dragging. I seek forgiveness from Allah, a forgiveness by which I seek refuge from a returning one who drew near to me to harm. I seek forgiveness from Allah, a forgiveness that bestows what the heart hopes for from the fulfillment of destinies. I seek forgiveness from Allah, a forgiveness by which I am with the beloved in security in regions. I seek forgiveness from Allah, a forgiveness that surrounds me at hardships if they blow with storms. I seek forgiveness from Allah, a forgiveness that crowns me with a crown more glorious in radiance than the crown of Dahdar. ⁶²² I seek forgiveness from Allah for what the dawn spreads, leaving the night defeated with journeys. ⁶²³ I seek forgiveness from Allah for what the nightingale sang and what the birds of the desert went to nests. I seek forgiveness from Allah for what the fragrant plant ⁶²⁴ diffused fragrance and what the truth wafted from luminous breezes. I seek forgiveness from Allah, a forgiveness by which the garden of hopes becomes surrounded with fruits. I seek forgiveness from Allah, a forgiveness that populates the land of what befalls me and my companions and in-laws. I seek forgiveness from Allah for what piety stood in darkness, pouring tears over the waste of lifetimes. I seek forgiveness from Allah, a forgiveness by which I attain abundant reward without deficiency or loss. I seek forgiveness from Allah for what the cloud groaned when it was overcome by rivals tomorrow.

I seek forgiveness from Allah, a forgiveness by which I seek refuge from the trials of death in the season of intoxications ⁶²⁵. I seek forgiveness from Allah, a forgiveness by which I seek refuge from claims and from the transgression of secrets. I seek forgiveness from Allah for the increase of affliction after the people have passed by the sudden obstacle. I seek forgiveness from Allah as long as their thoughts, in the cycle, have never been mixed with turbidity. I seek forgiveness from Allah as many times as the number of stars in the horizon of the sky, fixed and moving. I seek forgiveness from Allah for those who proclaim what the palm trees boast of in the season of blossoming. I seek forgiveness from Allah, a forgiveness by which I attain success that accompanies my loved ones and my goals. I seek forgiveness from Allah, and the Guide, the Prophet, is for Him a means of good, lightened with lights. Muhammad is the best of those by whom Mudar ⁶²⁶ was led, beyond others without doubt or denial. Muhammad is the best of the praised and envied, and the one who brought us ease and warning. Muhammad is the best of those who journeyed by night to his Creator, attaining a special distinction with secrets. Muhammad is the Chosen One, the luminous full moon, and without him the world would not be inhabited by inhabitants. Muhammad is the master of the two worlds ⁶²⁷, the eye of guidance, the most radiant of creation, indeed the blazing of lights. Muhammad has black eyes ⁶²⁸, relying on the eye of bliss, the trustworthy of the One, the Creator. Muhammad is the one who came as good news for his community; there is none like him who has passed or will come in ages. Muhammad, whose secrets spread and became manifest; to Allah belongs the secret of the Prophet, the Adnani ⁶²⁹, from the one who travels. Muhammad is of pure lineage, his origin, and the most praiseworthy of people in public and secret. Muhammad is the best whose intercession is hoped for; Muhammad is the best of remembrance and gratitude. Muhammad is the one who came as a protection for his community, my treasure, my honor, and my hope for goals. Muhammad is the source of all good things; how great a master he is, who advised concerning the neighbor. Muhammad is the master of all messengers, annihilating enemies with his sharp sword. Muhammad is the possessor of the beautiful face, and without him the sinner would not emerge from the Fire. Muhammad is the possessor of the kohl-lined eye, and without him the world would not shine with moons. Muhammad is the possessor of the smooth cheek, and without him no heart would be admonished for sinners. Muhammad is the Seal ⁶³⁰, the protector of the time, and without him no one complaining of harms would be healed. The sea of generosity, the giver, the praiser of their kin, the pole ⁶³¹ of fidelity; how often has he sufficed a complainer of poverty. From every eloquent one, beyond his eloquence, in what is hoped for of prose and poetry. Muhammad is the highest master, the compassionate, and without him no garden would rejoice in regions. Muhammad is the possessor of the noble name, and for the mention of his name, it is fitting for the reciter and the traveler. Muhammad is the Chosen One; who can resemble him? How noble is the chosen one from the progeny of the pure. Muhammad is the best of those delighted by his vision; Muhammad is the best of those praised in journeys. Muhammad is the one who ascended the seven heavens ⁶³², and without him no spring would gush from stones. Muhammad is the Arab, the Meccan, the Tihami ⁶³³, and without him no existent would be in this abode. Muhammad, through him the clouds of the sky, when we are in straits and give birth, pour down with rains. Muhammad is the best of those who prayed in his resting places and proclaimed the remembrance when he prayed at dawn. Muhammad is the best of those who stretched out his hands in darkness; Muhammad is the highest goal for visitors. Muhammad is the best of those envied for his companionship; Muhammad is the best of helpers and supporters. Muhammad is the mercy of Allah that appeared and encompassed all people, slave and free. Muhammad is the one who erased the religion of misguidance, and to him submitted every tyrant and oppressor. The purest blessings be upon him whenever the buds of flowers open in a garden at dawn. The purest blessings be upon him as long as a friend finds solace after distress from the good news of a bearer of glad tidings. The purest blessings be upon him whenever a moon appears over the plains and the light shines for the traveler. The purest blessings be upon him whenever a caravan seeks blessing from him and whenever one returns filled with secrets. The purest blessings be upon him whenever the sun rises and breezes blow at dawn. The purest blessings be upon him whenever the buds of flowers open from the branches of trees. The purest blessings be upon him whenever darkness clears and radiance appears to the eyes. The purest blessings be upon him whenever the earth puts on its garments from the pouring of rains. The purest blessings be upon him whenever the fish glide in sea and rivers. The purest blessings be upon him whenever his reports are recited among scholars and the righteous. The purest blessings be upon him whenever his praises are recited in gatherings, in desert and cities. The purest blessings be upon him whenever the doves of the thicket coo with longing for nests. The purest blessings be upon him as many as the souls that have been released and have risen from above the dust. The purest blessings be upon him whenever the stars of the horizon shine, from the head and from the neighbor. Then blessings upon him, accompanied by perfume, perpetually at dusk and dawn.

Then satisfaction with Abu Bakr, his companion ⁶³⁴, from whom the devils [fled] from plain and rugged terrain. Then 'Umar, the master, the Faruq ⁶³⁵, from his separation. Then 'Ali, who narrated his swords, from the neck of every disbeliever in Allah. Then the martyr, the son of 'Affan ⁶³⁶, who witnessed, by his virtue, every report and insight. And the remaining of his ten companions ⁶³⁷, by their sanctity, and by Ibn Yasir ⁶³⁸, the truthful, 'Ammar. Do not distract me from You, O You who have no equal, O Owner of sovereignty, O my intimacy and remembrance. O Allah, You have commanded us to seek forgiveness, and made persistence in it from the adornments of the righteous and the ornament of the pious, and seeking intercession through it forgives great sins and major offenses, and perseverance upon it revives hearts and illuminates lights, and supplication through it brings fragrant joys and repels calamitous misfortunes, and abundance of it removes poverty and misery and dispels harmful attacks, and earnest prayer through it rectifies wealth and children and brings down clouds of rain, and seeking aid through it relieves various afflictions and removes obstacles of hardship and dangers, and seeking intercession through it eases difficult matters and fulfills needs and desires. So have mercy on us, O our Master, through its recitation, and avert from us, by its blessing, all calamities and adversities, and intercede for us through Your beloved and Prophet, our master and lord Muhammad, may Allah bless him and grant him peace, the chosen one, the elect. And free, O Allah, by his rank with You, our necks and the necks of our spouses, our offspring, our parents, and our loved ones from the Fire, by Your grace, O Allah, O Most Gracious, O Most Merciful, O Forbearing, O Most Merciful of the merciful, O Lord of the worlds. O Allah, my seeking forgiveness with my persistence does not protect me, and my apology with my warning does not benefit me, and my denial with my rejection does not encompass me, and my bearing of burdens with my confession does not prevent me, and my sin with the vastness of Your forbearance does not make me despair, and my disobedience with hope of Your pardon does not drive me away from Your door nor repel me. You show affection to me despite my distance from You with gifts of blessings and favors, while I show aversion to You despite my need for Your mercy through sins and bringing evils and punishments. So return to me with Your grace and kindness, O He who, when He promises, fulfills, and when He threatens, pardons. And include my great offense in Your immense pardon, and deal with me according to Your generosity, and place me under the circle of Your forbearance and subtle kindness, and protect me, O Allah, from the evil of my soul and the evil of every evil-doer among Your creation, and do not destroy me with Your anger and wrath, and do not try me with Your punishment, and grant me refuge from the trial of the grave and the questioning, and grant me well-being before that, and watch me with the eye of Your care and forgiveness, and save me from terrifying horrors and all perils, and have mercy on me with a mercy that suffices me from the mercy of anyone other than You in my worldly life and my afterlife, and guide me to the best of paths, O Most Merciful of the merciful, O Lord of the worlds. We have all been immersed in the sea of sins, so now we are in distress from our sin. And we have no means to hope for the removal of harm from us today, except Your abundant grace, O my Master, for Your grace encompasses all mankind. And why not, when You have said a saying that came from the Chosen One in a sound report: "My mercy has preceded My wrath" ⁶³⁹—a hadith that mends the hearts of sinners. So whoever seeks Your grace attains it and succeeds in what he desires. So O Lord, Your mercy for what servants whose hearts are broken have committed. How many a favor of Yours, O my Master, my tongue is constrained from enumerating them. So whoever [relies] on Your pardon for what is past, for You are the most generous Master who forgives. My God, the signs of shortcoming have appeared, so nothing remains but Your beautiful pardon. The baseness of denial has been established, so nothing remains but Your pure grace. The evidences of belittlement have become known, so nothing remains but what is awaited from the gifts of Your favor and bounty. The beauties of planning have vanished, so nothing remains but what is bestowed from the breezes of Your breaths. The attachments of planning have been severed, so nothing remains but what descends from the treasuries of Your generosity and the compassions of Your mercies. In the conscience, matters have folded that explanation and interpretation cannot contain; nothing can encompass them but Your generosity, Your bounty, the tenderness of Your affection, and the growing blessings of Your grace. So honor me, O Allah, with what You have honored Your righteous saints, and show affection to me with what You have shown affection to Your pious beloved ones, and gift me with what You have gifted Your sincere, certain chosen ones, and deal with me as You have dealt with the elite individuals of the perfect attainers, and grant me death upon their love and their way, and do not cause me to deviate from their path and their sunna, O Most Merciful of the merciful, O Lord of the worlds.

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1. jadhbiyya : Spiritual attraction; a state where the seeker is drawn towards God by divine grace.
2. istibshār : Glad tidings; joyful expectation of divine favor.
3. Aḥmadī : Pertaining to Ahmad, one of the names of the Prophet Muhammad, often used to refer to his spiritual reality.
4. Muṣṭafawī : Pertaining to al-Mustafa (the Chosen One), a title of the Prophet Muhammad.
5. al-Futūḥāt al-Makkiyya : The Meccan Openings, a major work by Ibn Arabi on Sufi metaphysics.
6. tulqaḥu : Are pollinated; a metaphor for spiritual fertilization through divine grace.
7. Mawlawī : Pertaining to Mawlana (our Master), often referring to Rumi or the spiritual path of the Mevlevi order.
8. jabarūt : The realm of divine power and might; one of the spiritual worlds in Sufi cosmology.
9. sami‘tu : I heard; a reference to spiritual audition or divine communication.
10. qāba qawsayn : Two bow-lengths; a Quranic phrase (53:9) indicating the utmost proximity to God.
11. ṣifāt lāhūtiyya : Divine attributes; the qualities of God manifested in the spiritual state.
12. ṣidq wa īmān : Truthfulness and faith; foundational virtues in the spiritual path.
13. al-Furqān : The Criterion; a name for the Quran.
14. ḥūr wal-wildān : The houris (celestial maidens) and immortal youths (ghilmān) promised in Paradise.
15. arbāb al-aḥwāl : Masters of spiritual states; Sufi term for those who experience varying spiritual conditions (aḥwāl).
16. al-jadhbah : Divine attraction; a Sufi concept of being drawn towards God by His grace.
17. ahl al-wajd : People of ecstasy; Sufis who experience intense spiritual emotion (wajd).
18. al-haymān : Passionate love; intense longing for God.
19. al-salb : Stripping; a Sufi term for the removal of spiritual states or blessings.
20. al-maʿārif : Gnosis; spiritual knowledge of God.
21. al-futūḥāt : Illuminations; spiritual openings or revelations.
22. al-ḥaḍarāt : Divine presences; the various levels of divine manifestation.
23. quṭb al-wilāyah : Pole of sainthood; the highest spiritual authority in Sufism.
24. al-shaṭaḥāt : Ecstatic utterances; paradoxical sayings of Sufis in states of spiritual intoxication.
25. al-iqāmah : The second call to prayer, recited just before the prayer begins.
26. al-farqadān : The two stars of the Little Bear (Ursa Minor), often used as a symbol of guidance.
27. ʿaqīq : A valley near Mecca; also a type of precious stone.
28. Khabiri : A type of fragrant plant or perfume, possibly a reference to a specific aromatic substance.
29. Khabur : A river in Mesopotamia, or a type of fragrant plant; here likely a poetic reference to a perfume.
30. Anemones (shaqa'iq al-nu'man) : Literally 'anemones of Nu'man', a type of red flower, often associated with beauty and transience.
31. Yathrib : The ancient name of Medina, the city of the Prophet Muhammad.
32. Sons of Ma'd : A reference to the Arab tribes descended from Ma'd, often used to denote the Arabs in general.
33. Adnani : Descendant of Adnan, the traditional ancestor of the northern Arabs; here referring to the Prophet Muhammad.
34. Criterion (al-Furqan) : One of the names of the Quran, meaning the distinction between truth and falsehood.
35. Kawthar : A river in Paradise, also the name of a sura in the Quran.
36. the greatest terror : Refers to the Day of Judgment or the great fear of the afterlife.
37. pen of power : The divine pen (al-qalam) by which God writes destinies.
38. the year one hundred and sixty-seven : Likely a reference to a specific year in the Islamic calendar (AH 167), possibly the year of a miraculous event.
39. tree of Mary : A legendary tree associated with Mary, the mother of Jesus, on which the Prophet Muhammad's name was found inscribed.
40. the Corner : The Black Stone corner of the Kaaba (al-Rukn al-Aswad).
41. Hatim : A semicircular wall opposite the Kaaba, considered part of the sacred area.
42. the Criterion : Al-Furqan, a name for the Quran.
43. sundus : A fine silk brocade, often associated with Paradise.
44. the Seven Oft-Repeated : Refers to Sura al-Fatiha, which consists of seven verses and is recited repeatedly in prayers.
45. qalam al-qudra : The Pen of Power: a Sufi term referring to the divine pen of creative power, often associated with the pre-eternal writing of destinies.
46. shajarat Maryam : Tree of Mary: a legendary tree associated with the Virgin Mary, often mentioned in Islamic mystical literature as a source of miraculous leaves.
47. ahl al-mushāhada wa al-ʿiyān : People of witnessing and direct vision: Sufi term for those who have attained direct spiritual vision of divine realities.
48. abdāl : Substitutes: a rank of saints in Sufism, often considered the forty righteous ones who sustain the world.
49. رِفْد : Provision, sustenance, or gift; here referring to divine support.
50. الْوِزْرُ الْأَحْمَى : The heaviest burden; 'ahma' means 'heavier' or 'most burdensome'.
51. سِنْدُسِيَّة : Of silk brocade; refers to a type of green silk fabric.
52. شَجَرَةِ مَرْيَم : The tree of Mary; a symbolic tree associated with the Virgin Mary in Islamic tradition.
53. طَرْفٌ أَحْوَرُ : An eye with intense whiteness and blackness; a trait of beauty.
54. لَوْحِ الْهُدَى : The Tablet of Guidance; a reference to the Preserved Tablet (al-Lawh al-Mahfuz) or a symbol of divine guidance.
55. هَذَا الْجَنَان : This garden; metaphorically refers to the text or collection of praises being composed.
56. وَارِدُ الْحَقِّ الرَّبَّانِيِّ : The arrival of divine truth; a spiritual inspiration or mystical experience.
57. مَنْ كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ... : Quran 42:20; a verse about intentions for worldly vs. otherworldly rewards.
58. أَوْرَدَهَا سَعْدٌ وَسَعْدٌ مُشْتَمِلٌ... : A proverbial line: 'Sa'd brought them, and Sa'd is encompassed—this is not how camels are driven, O Sa'd.' Used to rebuke someone doing something improperly.
59. رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ... : Quran 24:37; describing men devoted to remembrance of Allah.
60. al-bāsiṭu yadahu bi al-layli li-yatūba musī'u al-nahār : Reference to a hadith qudsi: 'God extends His hand by night for the sinner of the day to repent.'
61. yakhriqa al-‘ādah : To break the custom; refers to God's miraculous intervention beyond natural laws.
62. Qur'an 6:99 : Verse describing God's creation of plants and fruits as signs for believers.
63. fī kulli shajaratin nābitatin ḥikmah : A saying attributed to the Prophet: 'In every growing tree there is wisdom.'
64. ishāratin wahbiyyah : A bestowed gesture; a divine sign or inspiration granted by God.
65. wāridāt al-asrār : Incoming secrets; spiritual inspirations or divine influxes.
66. al-manāzi‘ al-mustanbaṭāt : Derived impulses; spiritual insights or allusions extracted from texts.
67. al-‘ārifīn : Knowers; those who have attained gnosis (ma‘rifah) of God.
68. awliyā' : Friends of God; saints or righteous individuals close to God.
69. al-jadhabāt wa al-talwīn : Attractions and variegation; spiritual states of being drawn to God and undergoing transformation.
70. yawma akhadha al-mīthāq : The day of the covenant; refers to the primordial covenant (Qur'an 7:172) when God took a pledge from all souls.
71. Qur'an 2:269 : Verse: 'But none will remember except those of understanding.'
72. Qur'an 55:46 : Verse: 'But for him who fears the standing before his Lord are two gardens.'
73. al-‘ulūm al-‘indiyyah : Sciences of the divine presence; knowledge directly from God.
74. Qur'an 55:60 : Verse: 'Is the reward of goodness anything but goodness?'
75. fawā'id saniyyah : Lofty benefits; elevated spiritual benefits.
76. lā yanṭiqu ‘an al-hawā : Does not speak from desire; reference to Qur'an 53:3 about the Prophet.
77. innamā al-a‘mālu bi al-niyyāt : Hadith: 'Actions are but by intentions.'
78. Qur'an 17:84 : Verse: 'Say: Each works according to his own manner.'
79. al-sa‘īd min baṭni ummihi wa al-shaqī min baṭni ummihi : Reference to a hadith about predestination of fortune and wretchedness.
80. a‘malū fa kullun muyassarun limā khuliqa lahu : Hadith: 'Act, for each is facilitated to that for which he was created.'
81. saḥā'ib : Clouds; metaphor for divine mercy and blessings.
82. al-Muṣṭafā : The Chosen One, an epithet of the Prophet Muhammad.
83. Aḥmad : Another name of the Prophet Muhammad, meaning 'most praiseworthy'.
84. Maqām al-Ḥamd : The Station of Praise, a high rank granted to the Prophet Muhammad on the Day of Resurrection.
85. Ṭāhā : A name of the Prophet Muhammad, from the Quranic chapter Ṭāhā.
86. ʿIlliyīn : The highest station in Paradise, mentioned in the Quran (83:18-19).
87. wilāya : Sainthood or spiritual authority; the state of being a friend of God (walī).
88. ṣamadānī : Derived from al-Ṣamad (the Eternal, the Self-Sufficient); refers to divine openings that are purely from God, without intermediary.
89. Quran 14:24-25 : Parable of a good tree in the Quran, symbolizing faith.
90. Aḥmad : Another name of Prophet Muhammad, meaning 'most praiseworthy'.
91. al-ahadith al-qudsiyya : Sacred hadith: sayings of the Prophet Muhammad in which he conveys the meaning from God but in his own words, distinct from the Quran.
92. janan : A term of endearment meaning 'beloved' or 'heart', often used in Sufi poetry to refer to the divine beloved or the Prophet Muhammad.
93. Janan : A term of endearment or a proper name, possibly referring to a spiritual master or beloved; literally 'heart' or 'soul'.
94. jinan : Plural of janna, meaning gardens or paradises.
95. rayhan : Basil or fragrant herb; in Sufi poetry, often symbolizes spiritual fragrance or bliss.
96. bayt al-sirr al-ma'mur : The 'inhabited house of the secret'; a Sufi term for the heart of the perfect human or the station of divine mysteries.
97. nur al-dhat : Light of the Essence; the primordial light of God's essence.
98. sifat : Divine Attributes; the qualities of God.
99. ayat : Signs or verses; here referring to the signs of God in creation or the Quran.
100. ayn al-jalal : Eye of Majesty; a divine perspective emphasizing God's grandeur and awe.
101. hulal al-jamal : Robes of Beauty; divine garments of beauty and grace.
102. kamal : Perfection; a Sufi concept of spiritual completeness.
103. ayn al-yaqin : Eye of Certainty; the highest level of spiritual certainty through direct vision.
104. ayn al-jam' : Eye of Gathering; the station of witnessing the unity of all things in God.
105. arifun : Knowers or gnostics; those who have direct experiential knowledge of God.
106. al-Mustafawiyyah : Relating to al-Mustafa (the Chosen One), a title of Prophet Muhammad.
107. al-latā'if al-'irfāniyyah : Gnostic subtleties; spiritual insights or delicate truths known through mystical knowledge.
108. al-wilāyah : Sainthood or spiritual authority; the state of being a friend of God (walī).
109. rawḥ wa rayḥān : Repose and fragrance; a Quranic phrase (56:89) referring to divine mercy and bliss.
110. ʿawārif : Spiritual cognitions or gnoses; a term in Sufism for direct knowledge of divine realities.
111. maʿārif : Gnoses; plural of maʿrifa, meaning experiential knowledge of God.
112. fanāʾ : Annihilation; a Sufi state of passing away from the self and remaining in God.
113. maḥq : Effacement; similar to fanāʾ, the obliteration of the ego.
114. baqāʾ : Subsistence; the state of abiding in God after annihilation.
115. ṣaḥw : Sobriety; a state of spiritual wakefulness after the intoxication of divine love.
116. mukāshafa : Unveiling; the disclosure of spiritual realities to the heart.
117. firāsa : Spiritual discernment; intuitive insight into hidden truths.
118. tuḥaf mawlawiyya : Lordly gifts; spiritual presents from the Divine, often associated with the Sufi path.
119. kamālāt aḥmadiyya : Ahmadian perfections; perfections of the Prophet Muhammad (Ahmad being one of his names).
120. ʿulūm ʿindiyya : Sciences of direct divine knowledge; knowledge given directly by God to the heart.
121. ʿināya muṣṭafawiyya : Mustafavian care; the special divine care associated with the Prophet (Mustafa).
122. aʿyān : Archetypes; the immutable essences or potentialities of all things in divine knowledge.
123. wajd : Ecstasy; a state of intense spiritual emotion in Sufism.
124. wājid : Finder; one who has found God through spiritual experience.
125. Ghaylān : Ghaylan ibn 'Uqba; a famous pre-Islamic poet known for his love poetry.
126. Qays : Qays ibn al-Mulawwah; a legendary Arab poet known for his love for Layla.
127. sulwahum : Their consolation; the comfort they found in God.
128. khuḍar maʿnawiyya : Spiritual greenery; metaphor for the verdant state of the soul in divine proximity.
129. ishārāt : Divine allusions; subtle spiritual indications or signs.
130. wilāya : Sainthood; the state of being a friend of God (walī).
131. riyāḍāt : Spiritual exercises; ascetic practices for self-purification.
132. alṭāf ilāhiyya : Divine subtle favors; gentle, hidden graces from God.
133. karāmāt : Miracles or extraordinary acts performed by saints (awliyā') as a sign of divine favor.
134. kharq al-‘awā’id : Breaking of natural laws or norms, referring to supernatural events.
135. baṣal al-nuhūḍ : Literally 'onion of rising'; a symbolic term for the inner motivation to rise for worship.
136. lift al-ulfa : Literally 'turnip of affection'; a symbolic term for cultivating love and harmony.
137. muḥāsabat al-anfās : Self-accounting of one's breaths, i.e., being mindful of every moment.
138. falful al-qabḍ : Literally 'pepper of contraction'; a symbolic term for spiritual contraction or withdrawal.
139. hudāt : Guides; spiritual masters who lead others on the path.
140. afrād : Unique ones; a rank of saints who are spiritually isolated and distinct.
141. mulūkhiyyat al-tajallī : Literally 'mallow of self-disclosure'; a symbolic term for the unveiling of divine manifestations.
142. safrāniyyat al-takhalluq : Literally 'saffron of assuming character'; a symbolic term for adopting virtuous traits.
143. dilā‘ al-maḥabba al-ilāhiyya : Literally 'vine of divine love'; a symbolic term for planting love of God.
144. adhkār nabawiyya : Prophetic invocations; prayers and remembrances taught by the Prophet Muhammad.
145. awrād : Regular litanies; fixed sets of prayers recited daily by Sufis.
146. ṣidq al-mu‘āmala ma‘a Allāh : Sincerity in dealing with Allah; having pure intention in all actions.
147. sharī‘a muḥammadiyya : The Islamic law as revealed to Prophet Muhammad.
148. lisān al-ḥāl wa al-qāl : Tongue of state and speech; defending through both actions and words.
149. qar‘ al-tawba : Literally 'gourd of repentance'; a symbolic term for the act of turning back to God.
150. umm al-kitāb : Mother of the Book; refers to the Quran or its essence in the Preserved Tablet.
151. asbāb : Secondary causes; means or intermediaries in the material world.
152. ḥabbat ḥalāwat al-īmān : Literally 'grain of the sweetness of faith'; a symbolic term for the delight of belief.
153. ḥalaq al-dhākirīn : Circles of those who remember; gatherings for dhikr (remembrance of God).
154. kammūn al-kumūn : Literally 'cumin of concealment'; a symbolic term for hidden spiritual states.
155. ḥubb al-rushd al-murshid : Love of right guidance that guides; a spiritual concept of being led by love.
156. na‘na‘ al-shawq : Literally 'mint of longing'; a symbolic term for spiritual yearning.
157. ma‘ārif wahbiyya : Bestowed gnosis; knowledge of God granted as a gift.
158. shawneer al-bur’ : Literally 'beet of recovery'; a symbolic term for healing from spiritual ailments.
159. mawā’id al-faḍl : Tables of grace; divine favors and blessings sent down.
160. al-nāfi‘ al-bustānī : Literally 'the beneficial garden'; a symbolic term for spiritual treatment.
161. ahl al-sirr : People of the secret; those who have attained inner spiritual knowledge.
162. mawāhib malakūtiyya : Gifts of the kingdom; spiritual endowments from the divine realm.
163. millat aḥmadiyya : Ahmadine community; referring to the followers of Prophet Muhammad (Ahmad is one of his names).
164. ishārāt wahbiyya : Bestowed allusions; spiritual insights granted by God.
165. jinan : Gardens; refers to Paradise or spiritual gardens of divine knowledge.
166. ladunni : Divine, God-given knowledge; knowledge from the divine presence.
167. Mustafawi : Pertaining to al-Mustafa, 'the Chosen One,' a title of Prophet Muhammad.
168. Ahmadite : Pertaining to Ahmad, another name of Prophet Muhammad, meaning 'most praiseworthy.'
169. Malakut : The angelic or spiritual realm; the world of dominion.
170. thaqalayn : The two weighty things; often refers to humans and jinn, or the two worlds.
171. Arafat : The plain of Arafat near Mecca, a key site of Hajj; here used metaphorically for a place of spiritual recognition.
172. Allah : The Arabic name for God in Islam.
173. Pledge of Good Pleasure : Bay'at al-Ridwan, the pledge of allegiance taken under a tree at Hudaybiyyah, mentioned in the Quran (48:18).
174. spiritual spirits : Al-arwah al-ruhaniyya, a term referring to subtle spiritual entities or souls.
175. specific entities : Khasat al-a'yan, a Sufi term for the particular essences or archetypes of beings.
176. worlds : Al-akwan, the created worlds or universes.
177. day of 'Am I not' : Reference to the primordial covenant (Quran 7:172) when God asked all souls 'Am I not your Lord?' and they affirmed.
178. witnessing of direct vision : Mushahadat al-'iyan, direct spiritual vision or contemplation.
179. witnessing of entities : Shahadat al-a'yan, witnessing the archetypal realities.
180. heart : Al-janan, the innermost heart or spiritual core.
181. mirror of the secret : Mir'at al-sirr, the mirror of the innermost secret, a Sufi concept of spiritual reflection.
182. carpet of the secret : Bisat al-sirr, the carpet or expanse of the secret, a metaphor for the spiritual realm.
183. tracing of the fingers : Takhtit al-banan, possibly referring to writing or gestures of the fingers.
184. bridge : Al-sirat, the bridge over Hell that all must cross on Judgment Day.
185. balance : Al-mizan, the scale used to weigh deeds on Judgment Day.
186. 'Illiyin : The highest station in Paradise, mentioned in Quran 83:18-19.
187. houris : Al-hur al-hisan, the beautiful companions of Paradise.
188. opening : Al-fath, spiritual opening or illumination.
189. law of the secret : Namus al-sirr, the law or canon of the secret, possibly referring to divine law in the spiritual realm.
190. Gabriel of the secret : Jibra'il al-sirr, the angel Gabriel in his spiritual essence.
191. Pen, Tablet : Al-qalam and al-lawh, the Pen and the Preserved Tablet in Islamic cosmology.
192. Sultan of Beauty : Sultan al-malah, a title for the Prophet Muhammad as the embodiment of beauty.
193. ecstatic utterances : Shatahat, paradoxical or ecstatic sayings of Sufis.
194. attraction : Al-jadhaba, divine attraction or spiritual pull.
195. mulk : The realm of dominion or kingship; the physical, sensory world.
196. malakut : The realm of the unseen, the angelic or spiritual world.
197. jabarut : The realm of divine power and might; the world of divine attributes.
198. rahamut : The realm of divine mercy; a higher spiritual station.
199. ʿālam al-amr : The world of command; the spiritual realm of divine decrees.
200. al-kunā : Appellations or surnames; indirect references to the divine.
201. al-alqāb : Epithets or titles; direct descriptions of the divine.
202. al-ism : The Name; the supreme divine name or essence.
203. kun : The creative command 'Be!' from God.
204. fayʾ : Shadow or reflection; a subtle spiritual concept.
205. maʿa : The preposition 'with'; indicating divine accompaniment.
206. ladun : The preposition 'from Us'; indicating direct divine origin.
207. al-wujūd al-muqayyad : Restricted or limited existence; contingent being.
208. al-iṭlāq : The absolute; unrestricted divine existence.
209. ʿilm al-yaqīn : Knowledge of certainty; intellectual conviction.
210. ʿayn al-yaqīn : Eye of certainty; direct vision or witnessing.
211. ḥaqq al-yaqīn : Truth of certainty; experiential realization.
212. al-asāl : Origins or foundations; the roots of spiritual states.
213. al-tawḥīd : Divine unity; the oneness of God.
214. Qur'an 50:37 : Qur'anic verse.
215. al-rubūbiyya : Lordship; the attribute of God as Lord.
216. al-daymūmiyya : Eternity; the attribute of everlastingness.
217. al-qayyūmiyya : Self-subsistence; the attribute of being self-sustaining.
218. al-ʿubūdiyya : Servitude; the state of being a servant of God.
219. khalīqa : Creature; a created being.
220. maʿrūshāt : Trellised; vines or plants supported by a trellis, symbolizing structured spiritual growth.
221. al-qidam : Pre-eternity; the timeless divine presence.
222. Qur'an 35:10 : Qur'anic verse.
223. Qur'an 14:24 : Qur'anic verse.
224. tanbutu : It grows; referring to plants in the spiritual garden.
225. anwar : More luminous; comparative of light.
226. subḥānī wa-anā al-ḥaqq : Glory be to Me, I am the Truth; a saying attributed to the mystic al-Hallaj.
227. munādin : Caller; a divine herald.
228. Qur'an 15:46 : Qur'anic verse.
229. Qur'an 35:14 : Qur'anic verse.
230. Qur'an 4:43 : Qur'anic verse.
231. Qur'an 53:42 : Qur'anic verse.
232. qāla lahum : He said to them; divine address.
233. Qur'an 6:141 : Qur'anic verse.
234. Qur'an 6:141 : Qur'anic verse.
235. wa-llāhu ʿalīmun ḥakīm : And God is Knowing, Wise; a Qur'anic phrase.
236. Kawthar : A river in Paradise, symbolizing abundant divine grace.
237. hyle : Prime matter; the underlying substance from which all things are made.
238. poles : Spiritual poles (aqṭāb) in Sufism, the highest saints around whom the spiritual world revolves.
239. al-Ḥayy al-Qayyūm : The Living, the Self-Subsisting; two of the beautiful names of God, emphasizing His eternal life and self-sustaining nature.
240. ahl al-ishāra : People of allusion; Sufi masters who convey spiritual meanings through symbolic or allusive language.
241. arbāb al-qulūb : Masters of hearts; spiritual guides who have attained a high degree of inner purification and insight.
242. ʿurūq al-faqr : Roots of poverty; spiritual poverty or detachment from worldly possessions, considered a foundational virtue in Sufism.
243. zanjabīl al-sahar : Ginger of night-vigil; the practice of staying awake at night for prayer and worship, which is spiritually invigorating.
244. ṣunūf al-dhikr : Varieties of remembrance; different forms of invoking God's name or reciting litanies.
245. daqāʾiq al-fikr : Subtleties of reflection; deep, contemplative thoughts on divine matters.
246. ihlīlaj al-tawāḍuʿ : Myrobalan of humility; a fruit used metaphorically for the virtue of humility, which purifies the soul.
247. mihrās al-khushūʿ : Mortar of submissiveness; the state of humble devotion and awe before God.
248. ṭanjīr al-tadhalul : Pot of abasement; the container symbolizing complete self-abasement before God.
249. nīrān al-tawakkul : Fires of trust; the intense reliance on God, which burns away worldly concerns.
250. milʿaqat al-istighfār : Spoon of seeking forgiveness; the act of repeatedly asking God for pardon.
251. jām al-maḥabba : Cup of love; the vessel containing divine love, which preserves the spiritual remedy.
252. ṣafw al-mawadda : Purity of affection; sincere and untainted love for God and His creation.
253. miṣfāt al-aḥzān : Sieve of sorrows; the process of filtering out grief and turning it into spiritual growth.
254. ʿaṣīr al-ajfān : Juice of eyelids; tears shed in repentance and longing for God.
255. ḥaqīqat al-īmān : Reality of faith; the inner essence and truth of belief, beyond mere outward profession.
256. khawf al-Raḥmān : Fear of the All-Merciful; reverential awe of God's mercy and justice.
257. kaʾs al-ṣiyām : Cup of fasting; the spiritual practice of fasting, which purifies the soul.
258. libās al-ʿujb wa al-jafā : Garment of vanity and harshness; pride and harshness in behavior, which are spiritual diseases.
259. minṭaqat al-ṣidq wa al-wafā : Belt of truthfulness and loyalty; the virtues of honesty and faithfulness that restrain the lower self.
260. bāb al-tawba : Door of repentance; the act of turning back to God in remorse for sins.
261. bāb al-jafwa : Door of aversion; the attitude of turning away from God or from spiritual duties.
262. ʿAllām al-ghuyūb : Knower of the Unseen; one of God's attributes, referring to His knowledge of all hidden things.
263. al-Ḥabīb al-maḥbūb : The Beloved, the Loved One; a reference to the Prophet Muhammad, who is both loving and beloved.
264. ʿaqāqīr al-tawba : Herbs of repentance; the spiritual 'ingredients' that constitute sincere repentance.
265. zawājir al-Qurʾān : Deterrents of the Quran; verses that warn or prohibit sinful behavior.
266. mawāʿiẓ al-ḥikam al-ḥisān : Admonitions of beautiful wisdom; wise sayings and teachings that exhort to good.
267. al-ʿahd al-qadīm : Primordial covenant; the covenant taken from all souls before creation, acknowledging God as Lord (Quran 7:172).
268. ḥijāb al-rān : Veil of rust; a spiritual covering that obscures the heart due to sins, as mentioned in Quran 83:14.
269. tanqiyat al-dimāgh : Purgative of the brain; a metaphorical remedy to cleanse the mind of worldly attachments.
270. sijn al-ghaflāt : Prison of heedlessness; the state of being forgetful of God and spiritual realities.
271. quyūd al-tabaʿāt : Chains of liabilities; the burdens of sins and obligations that bind the soul.
272. arak al-ṣiyām wa al-qiyām : Tooth-stick of fasting and night prayer; the spiritual practices that cleanse the soul, likened to a miswak.
273. akhlāq al-kirām : Character of the noble; virtuous traits exemplified by the prophets and saints.
274. sikanjabīn al-ḥaqāʾiq al-rabbāniyya : Oxymel of divine realities; a sweet and sour syrup metaphorically representing the blend of fear and hope in spiritual knowledge.
275. shumūs al-maʿārif al-nūrāniyya : Suns of luminous gnoses; the illuminating insights and knowledge of God that dawn upon the heart.
276. muṣṭakā al-mawāhib al-raḥmāniyya : Mastic of merciful gifts; a resin used metaphorically for the spiritual gifts that strengthen the soul.
277. riyāḥ al-mawājid al-ṣamadāniyya : Winds of ecstatic states of the Eternal; spiritual experiences of divine presence and intimacy.
278. nāfiʿ al-ḥikam al-yamāniyya : Beneficial [herb] of Yemeni wisdoms; wisdom teachings associated with Yemen, often linked to early Sufi masters.
279. ruʿūd al-ashwāq al-haymāniyya : Thunderous roar of overwhelming yearnings; intense spiritual longing for God, like thunder.
280. maʿjūn al-kushūfāt : Electuary of unveilings; a spiritual 'paste' that brings about mystical revelations.
281. saranjān al-qanāʿa wa al-ʿafāf : Hellebore of contentment and chastity; a purgative herb symbolizing the virtues of satisfaction and purity.
282. khamr al-wiṣāl wa al-ṣafā : Wine of union and purity; the spiritual intoxication of closeness to God and inner clarity.
283. khilāʿat al-wilāya wa al-iṣṭifā : Robe of sainthood and election; the honor and status granted to God's chosen friends (awliya).
284. shāhatraj al-dukhūl : Fumitory of entrance; a herb used metaphorically for the spiritual preparation to enter divine presence.
285. wāridāt al-shawq wa al-ḥubb : Incoming inspirations of longing and love; spiritual influxes that stir the soul's desire for God.
286. ḥanẓal tark al-daʿwā wa al-ightirār bi-bawāriq al-aḥwāl : Colocynth of abandoning pretension and delusion by flashes of states; a bitter herb symbolizing the renunciation of false claims and reliance on fleeting spiritual experiences.
287. al-sunna al-nabawiyya : Prophetic sunna; the teachings, practices, and way of life of the Prophet Muhammad.
288. ghārīqūn al-kitmān : Agaric of concealment; a fungus used metaphorically for the spiritual discipline of hiding one's good deeds and states.
289. saʿtar al-ṣabr : Thyme of patience; a herb symbolizing the virtue of patience in adversity.
290. bastar : A type of sweet or confection; here used metaphorically for spiritual sweetness.
291. tajalliyāt : Theophanies; manifestations of divine attributes.
292. shu‘āl al-ikhlāṣ : Embers of sincerity; a metaphor for intense, burning sincerity.
293. sanā : Senna; a medicinal herb used as a laxative, here metaphorically for spiritual purification.
294. al-ḥabbah al-sawdā’ : Black seed (Nigella sativa); a prophetic remedy for all diseases except death.
295. samsam al-samar : Sesame of night conversation; a metaphor for beneficial discussion.
296. ishārāt wahbiyya : Gifted allusions; spiritual insights granted by God.
297. qurrat ‘ayn : Delight of the eye; something that brings joy and comfort.
298. fawdanj : A type of aromatic plant or medicine; here metaphorically for spiritual relief.
299. ṣandal : Sandalwood; used for its fragrance, here symbolizing purity and love.
300. kibār al-taslīm al-shalī : Large pills of submission; a metaphor for complete surrender to God.
301. na‘na‘ : Mint; a refreshing herb, here symbolizing spiritual refreshment.
302. khiyār : Cucumbers; a cooling food, here metaphorically for spiritual purification.
303. Taha : One of the names of the Prophet Muhammad, derived from the Arabic letters Ṭā and Hā, often interpreted as a reference to his spiritual station.
304. tawhid : The Islamic concept of the oneness and unity of God.
305. second : Refers to the second unit (rak'ah) of prayer or a specific time period; context suggests a moment of supplication.
306. essential sciences : Divine or innate knowledge (al-'ulum al-dhatiyya) granted directly by God.
307. samadi : Derived from al-Samad (the Eternal, the Self-Sufficient), a divine attribute; here meaning divine or lordly.
308. karamat : Miraculous gifts or wonders granted to saints (awliya') by God.
309. latif : Subtle or delicate; in Sufism, refers to the subtle spiritual faculties or centers (lata'if) of the human being.
310. Quran 42:28 : Quranic verse cited in the text.
311. behemoth : Mythical creature; here used metaphorically for a stable foundation.
312. al-wali : The Protector or Friend; one of God's names, also meaning love or friendship.
313. Quran 2:222 : Quranic verse cited in the text.
314. dhikr : Remembrance of God, often through repetitive invocation.
315. laduni : Divine or inspired knowledge granted directly by God, as in 'ilm laduni.
316. al-fatḥ al-qarīb : The imminent conquest or victory, often referring to divine assistance or spiritual opening.
317. ʿulūmuka al-ladunniyya : Divine sciences or knowledge granted directly by God, without intermediary.
318. al-kaʾs al-awfā min ḥawḍ nabiyyika al-mawrūd : The fullest cup from the Prophet's pool (Ḥawḍ al-Kawthar), a reference to the celestial pool in Paradise.
319. taḥwīl ridāʾahu yamīnihi yasārahu bilā tankīs : Turning the cloak from right to left without inversion, a ritual act symbolizing transformation and seeking divine favor.
320. al-maʿārif wa al-ʿawārif : Gnoses (maʿārif) and spiritual gifts (ʿawārif), referring to esoteric knowledge and divine bestowals.
321. al-sarrāt al-kirām : The noble masters or chiefs, likely referring to spiritual guides or saints.
322. al-jahābidha al-aʿlām : The eminent scholars or experts, literally 'the discerning ones,' those who are proficient in spiritual and legal matters.
323. al-aʾimma al-sālikīn : The leading imams who traverse the spiritual path, i.e., the Sufi masters or guides.
324. ʿujb : Self-admiration; a spiritual disease where one is pleased with one's own deeds and attributes, leading to pride and forgetfulness of God.
325. riyāʾ : Hypocrisy or showing off; performing acts of worship for the sake of being seen by others rather than for God.
326. munādī al-ḥaqq : The caller of the Truth; a spiritual voice or inspiration that calls one to God and truth.
327. ḥawl wa quwwa : Power and strength; a reference to the phrase 'lā ḥawla wa lā quwwata illā billāh' (there is no power nor strength except with God), indicating reliance on God alone.
328. Qur'an 31:18 : Qur'anic verse: 'Indeed, God does not love every conceited boaster.'
329. aqṭāb : Poles; in Sufism, the highest ranking saints who are the spiritual axis of their time.
330. ajrās : Bells; a term for spiritual guides or saints who 'ring' with divine knowledge and guidance.
331. tawakkul : Trust in God; complete reliance on God for all needs.
332. tajrīd : Detachment; stripping away worldly attachments and focusing solely on God.
333. zuhd : Asceticism; renunciation of worldly pleasures and desires.
334. waraʿ : Scrupulousness; extreme caution in avoiding anything that might be sinful or doubtful.
335. Hadith : Prophetic saying: 'Sufficient for the son of Adam are a few morsels to keep his back straight.' (Sunan al-Tirmidhi)
336. muqinīn : Those who are certain; believers with unwavering faith and conviction.
337. Qur'an 50:16 : Qur'anic verse: 'And indeed We created man, and We know what his soul whispers to him, and We are closer to him than the jugular vein.'
338. murāqaba : Watchfulness; constant awareness that God is observing one's thoughts and actions.
339. muḥāsaba : Self-accounting; the practice of reviewing one's deeds and intentions to ensure they are in accordance with God's will.
340. Qur'an 3:134 : Qur'anic verse: '...and those who restrain anger and pardon people...'
341. Hadith : Prophetic saying: 'Call yourselves to account before you are called to account.' (Sunan al-Tirmidhi)
342. taqwā : Piety; God-consciousness and fear of God, leading to obedience and avoidance of sin.
343. Qur'an 2:197 : Qur'anic verse: 'And take provision, for indeed the best provision is piety. And fear Me, O people of understanding.'
344. Hadith : Prophetic saying: 'Indeed, God loves the pious, rich, hidden servant.' (Sahih Muslim)
345. al-Muṣṭafā : The Chosen One, an epithet of the Prophet Muhammad.
346. Hāshimī : Belonging to the Banu Hashim clan of the Quraysh tribe, the Prophet's lineage.
347. ḥādī : A singer or reciter, often of poetry or religious chants.
348. awrād : Plural of wird, meaning litanies or regular devotional recitations.
349. sayyid al-kawnayn : Master of the two worlds, i.e., this world and the Hereafter, referring to the Prophet Muhammad.
350. al-ḍayfu ḍayya‘ta al-lubna ‘inda juhaynata al-khabar : A proverb meaning 'You have spoiled the milk at Juhayna's news,' i.e., you have ruined things by acting prematurely or ignorantly.
351. Qur'an 5:78-79 : The verse from Surah Al-Ma'idah condemning the Israelites for not forbidding evil.
352. Ibn ‘Abbās : Abdullah ibn Abbas, a cousin of the Prophet and a renowned early Quranic commentator.
353. al-‘ārif : A knower of God through direct spiritual experience; a gnostic.
354. al-walī : A saint or friend of God, one under divine protection.
355. bi-n-nawāṣī : Literally 'by the forelocks'; a reference to divine control over all creatures, as in Quran 11:56.
356. al-‘aqabāt : Obstacles or difficult passes on the spiritual path.
357. bi-himmah : Spiritual aspiration or intention, often with a connotation of concentrated spiritual energy.
358. al-wārid al-ma‘hūd : The familiar spiritual influx or visitor; a term for a divine inspiration or a spiritual guide.
359. al-murāqabah : Watchfulness or mindfulness of God; a state of constant awareness of the divine presence.
360. al-shuhūd : Witnessing; direct spiritual vision or contemplation of divine realities.
361. bayt al-qaṣīd : Literally 'the house of the poem'; a metaphor for the ultimate goal or the central point of the spiritual quest.
362. al-madad : Spiritual succor or assistance flowing from God to the seeker.
363. al-uns : Intimacy with God; a state of spiritual familiarity and love.
364. al-tafrīd : Solitude or isolation for spiritual purposes; also a technical term for the state of being uniquely devoted to God.
365. al-dhikr : Remembrance of God, often through repetition of divine names or formulas.
366. al-tawakkul : Trust in God; complete reliance on the divine.
367. al-zuhd : Asceticism; renunciation of worldly pleasures.
368. al-wara‘ : Scrupulousness; careful avoidance of anything doubtful or sinful.
369. al-tajrīd : Stripping away of all attachments; a state of pure devotion to God.
370. al-tasbīḥ : Glorification of God, often by saying 'Subḥān Allāh'.
371. al-taqdīs : Sanctification; declaring God's holiness.
372. al-takbīr : Magnification of God, by saying 'Allāhu Akbar'.
373. al-tahlīl : Declaration of God's oneness, by saying 'Lā ilāha illā Allāh'.
374. al-taḥmīd : Praise of God, by saying 'Al-ḥamdu lillāh'.
375. al-sirr : The secret; the innermost center of the heart where divine mysteries are unveiled.
376. al-‘ulūm al-ladunniyyah : Divine or inspired knowledge granted directly by God, without intermediary.
377. al-munājāh al-malakūtiyyah : Angelic intimate converse; a form of prayer or communion with the divine realm.
378. al-manāzilāt al-qurbiyyah : Descents of nearness; spiritual states of proximity to God.
379. al-mushāhadah al-khafiyyah : Hidden witnessing; a secret, inner vision of divine realities.
380. al-ḥaḍarāt al-qudsiyyah : Holy presences; the various levels of divine manifestation or the divine attributes.
381. al-laṭā’if al-unsiyyah : Intimate subtleties; refined spiritual perceptions or states of intimacy with God.
382. al-iṣṭifā’iyyah : Election; God's special choice of a servant for nearness.
383. al-ijtibā’iyyah : Selection; God's act of drawing a servant to Himself.
384. ṭūr al-tajalliyāt : The Mount of Theophanies; a reference to the place of divine self-disclosure, alluding to Mount Sinai.
385. al-tanazzulāt wa al-talaqqiyāt : Descents and receptions; the descending of divine graces and the soul's reception of them.
386. fanīta : Annihilation; the passing away of the individual self in the divine presence.
387. al-dhawq : Tasting; direct experiential knowledge of spiritual states.
388. murīd : A seeker or disciple on the spiritual path.
389. majdhūb : Drawn or attracted; one who is spiritually pulled by God, often in a state of ecstasy.
390. murād : The sought one; a person who is the object of divine attraction.
391. bi yasma‘u wa bī yubṣiru : A reference to a divine saying (ḥadīth qudsī): 'When I love him, I am his hearing with which he hears, his sight with which he sees...'
392. al-wajd : Ecstasy; a state of intense spiritual emotion.
393. mutalawwin : Variegated; one who experiences changing spiritual states.
394. ṣiddīq : A veracious one; a person of utmost truthfulness and sincerity.
395. tilka ḥudūdu llāhi falā taqrabūhā : Quran 2:187: 'These are the limits of God, so do not approach them.'
396. hawdaj : A litter or howdah carried by a camel, used here metaphorically for the vehicle of spiritual longing.
397. khatam : Seal; often refers to the finality of prophethood or the spiritual seal of the saints.
398. khayr al-anam : The best of creation, a title for Prophet Muhammad.
399. imam : Leader; here likely the spiritual guide or the Qutb (Pole) of the age.
400. 193 : Likely a page or section number in the original manuscript.
401. al-‘aql al-lawhi : The intellect of the Tablet; a cosmic intellect associated with the Preserved Tablet.
402. al-sirr al-ruhi : The spiritual secret; a subtle faculty in Sufi psychology.
403. murabbi : Spiritual trainer or master.
404. al-istisqa’ al-rabbani : Divine rain-seeking; a spiritual practice to draw down divine mercy.
405. 194 : Likely a page or section number.
406. tariqa : The spiritual path or Sufi order.
407. haqiqa : Ultimate Reality or Truth in Sufism.
408. dhimmi : A non-Muslim protected under Islamic law.
409. 195 : Likely a page or section number.
410. rak‘a : Unit of Islamic prayer.
411. himma : Spiritual aspiration or energy.
412. qutb : Pole; the highest-ranking saint in the Sufi hierarchy.
413. ghawth : Succor; a high-ranking saint who is a source of spiritual help.
414. 196 : Likely a page or section number.
415. 197 : Likely a page or section number.
416. barzakh : Isthmus; an intermediary realm or being that connects two worlds.
417. rijal : Men; here referring to the spiritual elite or saints.
418. sariq al-aqlam : Screeching of pens; a reference to the sound of the recording angels' pens.
419. 198 : Likely a page or section number.
420. tahwil al-rida’ : Turning of the cloak; a ritual in the rain prayer (salat al-istisqa’) symbolizing change of state.
421. 199 : Likely a page or section number.
422. wasīla : A means of approach or intercession, often referring to the highest station in Paradise granted to the Prophet Muhammad.
423. janābuhu al-aḥmā : Literally 'his most protected side/station', a honorific referring to the Prophet's elevated and safeguarded status.
424. sirruhu al-anmā : His most luminous secret, referring to the inner spiritual reality or esoteric knowledge of the Prophet.
425. laylat al-isrā' : The Night of the Ascension, when the Prophet Muhammad was taken from Mecca to Jerusalem and then ascended to the heavens.
426. al-fatḥ al-mubīn : The clear victory or opening, a Qur'anic term (Surah 48:1) often interpreted as spiritual illumination or divine assistance.
427. Ṣāliḥ al-Muʿṭā : A proper name; 'al-Muʿṭā' likely means 'the given' or 'the endowed', possibly a Sufi saint or scholar.
428. al-qawm : The folk: refers to the spiritual elite, the people of the path of Sufism.
429. al-ḥadīth : A prophetic tradition; here referring to the saying: 'Delay in payment by a wealthy person is injustice.'
430. ka-l-firāsh : Like the bed: a metaphor for being prostrate or helpless, possibly in death or illness.
431. al-ḥadīth al-zāhir : The radiant hadith: a prophetic tradition, possibly referring to the saying: 'God does not look at your forms or wealth, but at your hearts and deeds.'
432. ahl al-sunna : People of the Sunna: those who follow the prophetic tradition and orthodox Sunni Islam.
433. al-ẓuhūr : Fame or outward appearance; cutting off spiritual illumination or divine manifestation.
434. al-fuḥūl : Masters: literally 'stallions,' referring to the great scholars or spiritual guides.
435. yawm al-ʿarḍ : Day of Presentation: the Day of Judgment when deeds are presented before God.
436. al-ḥawḍ : The Basin: the celestial pool of the Prophet Muhammad from which the faithful will drink on Judgment Day.
437. al-muṣṭafā : The Chosen One: a title of the Prophet Muhammad.
438. al-fanā ʿan al-iḥsās : Annihilation from sensation: a Sufi term for the state of passing away from sensory awareness in divine contemplation.
439. al-bashīr : The Bearer of Glad Tidings: a title of the Prophet Muhammad.
440. al-fatḥ al-mubīn : Clear victory: a Qur'anic phrase (Sūrat al-Fatḥ, 48:1), often interpreted as spiritual illumination or divine opening.
441. al-wālid : The father: possibly referring to the author's spiritual father or teacher, or the original source of the reminder.
442. al-sādāt : Masters: a term of respect for spiritual guides or scholars.
443. al-waraʿ : Scrupulousness: a high degree of piety involving avoidance of doubtful matters.
444. al-sharʿ : The Law: Islamic law (Sharīʿa).
445. shahb al-rajm : Shooting stars: a metaphor for divine punishment or repulsion, derived from Qur'anic imagery of stoning devils.
446. shaykh : A spiritual master or guide in Sufism.
447. yaṣrifuka : He will direct you: the shaykh has authority to guide the disciple's actions.
448. al-wara' : Scrupulousness; a high level of piety involving avoidance of even doubtful things.
449. al-Harith ibn Asad al-Muhasibi : A renowned early Sufi and theologian (d. 857 CE), known for his works on self-accounting.
450. al-qadar : Divine predestination; the belief that all events are decreed by God.
451. Hadith : A prophetic tradition stating that people of different religions do not inherit from each other.
452. al-'ilm : Sacred knowledge, particularly of Islamic law and theology.
453. riba : Usury or interest, strictly prohibited in Islam.
454. Ibn al-Qasim : Abd al-Rahman ibn al-Qasim al-Utaqi (d. 806 CE), a prominent Maliki jurist and student of Malik.
455. Malik ibn Anas : Founder of the Maliki school of Islamic law (d. 795 CE). The number 219 likely refers to a page or section.
456. Abu Yazid : Abu Yazid al-Bistami (d. 874 CE), a famous Persian Sufi saint.
457. Abu Madin : Abu Madyan Shu'ayb (d. 1198 CE), a renowned Andalusian Sufi master.
458. al-'ataf : A type of herb or plant, possibly identified as purslane or similar.
459. baqlat al-ruh : Literally 'herb of the spirit'; a name given to the plant, implying a spiritual significance.
460. i'tibar : Reflection or consideration; taking a lesson from something.
461. basira : Inner spiritual vision or insight.
462. ta'wilat : Interpretive reasoning, often used to justify questionable actions.
463. shubuhat : Ambiguous or doubtful matters that are neither clearly lawful nor unlawful.
464. al-hima : A protected pasture; metaphor for the boundaries set by God.
465. Qur'an 17:27 : Verse condemning extravagance.
466. Qur'an 7:31 : Verse commanding moderation in eating, drinking, and dress.
467. al-hawa : Caprice or base desires, often opposed to reason and divine law.
468. karamat : Charismata or miraculous gifts granted to saints (awliya').
469. Abu 'Abd Allah al-Tawudi : A Sufi figure; details uncertain, possibly a later saint.
470. fana : Annihilation; a Sufi term for the passing away of the ego and absorption in the Divine.
471. al-mu'sirat : Rain-laden clouds; refers to the clouds that produce rain.
472. Quran 80:24-27 : Reference to the Quranic verse: 'Then let man look at his food: how We poured down water in abundance, then We split the earth in clefts, and caused to grow therein grain.'
473. al-ashyā' al-lazijah : Sticky substances, such as honey or syrup.
474. al-ṭa'ām : Food; here referring to the morsel being chewed.
475. al-'ārif : Gnostic; one who has direct experiential knowledge of God.
476. al-ḥuqūq : Rights; here referring to the duties and obligations towards God and others.
477. futūḥāt : Openings; spiritual illuminations or revelations.
478. kirāmin kātibīn : Noble scribes; the recording angels who write down deeds.
479. rabb al-'ālamīn : Lord of the worlds; a title for God.
480. tawḥīd : The oneness of God; the core Islamic belief in God's unity.
481. furqāniyyah : Related to al-Furqān (the Criterion), a name for the Quran.
482. al-Qur'ān : The Quran; the Islamic holy book.
483. bunyānuh : His structure; metaphorically, his spiritual state or character.
484. idhkhir : A fragrant grass found in Mecca.
485. Yathrib : The old name of Medina.
486. Ṭayyibah : A name for Medina, meaning 'the good/pure one'.
487. صلاة : A specific formula of blessing upon the Prophet Muhammad, often recited for spiritual benefits.
488. صلاة : Another formula of blessing, with specific requests for spiritual and worldly benefits.
489. إلى أحد سواك : Meaning 'to anyone other than You', emphasizing reliance solely on God.
490. الشوارق : Plural of 'shāriq', meaning 'shining' or 'radiant', referring to divine lights or manifestations.
491. تُدْرِيهَا : From 'adrā', meaning 'to cause to flow' or 'to pour down', here referring to clouds of provision.
492. مَيْسَراً : Meaning 'easy' or 'facilitated', referring to provision that is readily available.
493. al-Karīm : One of the names of Allah, meaning 'the Generous' or 'the Noble', emphasizing His abundant giving and magnanimity.
494. nūr al-yaqīn : The light of certainty; a spiritual illumination that dispels doubt and strengthens faith, often associated with the highest level of conviction in Sufi terminology.
495. al-Ṣāliḥ : A title meaning 'the Righteous'; here it refers to a specific person, likely a saint or ancestor, whose grave is mentioned.
496. tawba naṣūḥ : A sincere, pure repentance that is complete and free from any intention to return to sin, often described as 'repentance that advises' or 'faithful repentance'.
497. ghasaq al-ṭabā’i‘ al-ẓulmāniyya : The darkness of the natural dispositions; refers to the base, material inclinations of the human soul that veil one from spiritual realities.
498. kathā’if al-ḥujub al-juthmāniyya : The densities of the corporeal veils; the physical and bodily barriers that obscure spiritual perception and closeness to God.
499. al-futūḥāt al-ladunniyya al-rabbāniyya : Divine, lordly openings; spiritual illuminations and insights granted directly by God, often associated with Sufi gnosis and mystical knowledge.
500. bisāṭ ḥaḍratika : The carpet of Your Presence: a Sufi term referring to the spiritual station of proximity to God, where the seeker is brought near to the divine presence.
501. al-riʿāʿ wa-l-hamaj : The rabble and the ignorant: derogatory terms for base, ignorant people who lack spiritual refinement.
502. al-sharīʿa : Islamic law derived from the Quran and Sunnah.
503. al-akl bi-l-dīn : Using religion for worldly gain: literally 'eating by means of religion,' i.e., exploiting religious authority for material benefit.
504. ahl al-rusūkh : Those firmly rooted: refers to scholars or saints deeply grounded in knowledge and spiritual realization, often linked to Quran 3:7.
505. al-muqarrabīn : The intimate friends: a Quranic term (e.g., 56:11) for those brought near to God, often used in Sufism for the highest saints.
506. ṣayāṣī : Fortresses: plural of ṣīṣa, meaning a stronghold or fortress; here metaphorically for trials or tribulations that besiege the believer.
507. yawma tarjufu l-afʾidatu wa yuʾkhadhu bi-l-nawāṣī : The day when hearts tremble and forelocks are seized: a reference to the Day of Judgment, when hearts quake and people are seized by their forelocks (cf. Quran 11:56, 55:41).
508. arbāb al-aḥwāl wa-l-majādhib : Masters of states and attractions: Sufi terms; aḥwāl are spiritual states, and majādhib are spiritual attractions or ecstatic pulls; here possibly referring to those who misuse spiritual authority.
509. ahl al-mashāhid wa-l-mawākib : People of witnessed sites and processions: likely referring to those who engage in ostentatious religious displays or pilgrimages to tombs, seeking worldly fame.
510. shuhūd taʿyīninā : Witnessing of our individuation: a Sufi term for the direct contemplation of one's own specific identity in the divine presence.
511. talwīn : Variegation: a Sufi term for the changing spiritual states (aḥwāl) experienced by the seeker, as opposed to tamkīn (stability).
512. al-ʿaqd wa-l-faskh : Binding and dissolving: legal terms for concluding and annulling contracts; here used metaphorically for instability or inconsistency in commitments.
513. al-a'imma al-kubarā' : The great Imams, referring to the major spiritual guides or leaders in Sufism, often the founders of the main Sufi orders.
514. al-shirk al-khafī : Hidden polytheism, a subtle form of associating partners with God, such as showing off (riya') or relying on other than God.
515. al-zuhd : Asceticism, detachment from worldly pleasures and focusing on the Hereafter.
516. al-a'māl al-muwaffaqa : Actions that are seemingly successful or divinely facilitated, but may lead to self-admiration if not accompanied by humility.
517. al-istidrāj : Gradual entrapment, a concept where God grants blessings to a person while they persist in sin, leading them slowly to punishment.
518. sharīʿa : The divine law revealed in Islam, encompassing all aspects of religious and worldly life.
519. iflas : Spiritual bankruptcy; a state of moral and religious failure.
520. junnat al-ṣawm : The shield of fasting; fasting is considered a protection against sin and hellfire.
521. ṭarīq al-qawm : The path of the folk; refers to the spiritual path of the Sufis or righteous predecessors.
522. al-bidāʿa : The merchandise; metaphor for one's spiritual capital or good deeds.
523. shafāʿa : Intercession; the Prophet Muhammad's intercession on behalf of believers on the Day of Judgment.
524. murāqabat al-ḥaqq : Watchfulness of the Truth; a Sufi term for constant awareness of God's presence.
525. rafʿ al-himma : Raising the aspiration; spiritual ambition to attain higher states of piety.
526. al-mushābihāt : Ambiguous matters; actions that are unclear in terms of permissibility.
527. al-tashabbuʿ bimā lam yuʿṭa : Pretending to have what one has not been given; a form of hypocrisy.
528. khāʾinat al-aʿyun : Treachery of the eyes; looking at forbidden things or with deceit.
529. istiʿmāl al-aḥrār : Employing free people; treating free individuals as slaves or servants unjustly.
530. al-ʿājila : The immediate; refers to the fleeting pleasures of this worldly life.
531. nusk : Asceticism; devotional practice of renouncing worldly pleasures for spiritual growth.
532. khuṣūṣiyya : Special status; refers to the elite rank of saints or those close to God.
533. muʿtakif : One who performs spiritual retreat (iʿtikāf); here used metaphorically for being absorbed in sin.
534. kabāʾir : Major sins; grave offenses in Islamic law that require repentance.
535. maʿrifa : Gnosis; intimate knowledge of God, often associated with Sufi spiritual realization.
536. tawḥīd : Oneness of God; the foundational Islamic doctrine of monotheism.
537. tawfīq : Divine success; God's granting of ability to do good.
538. taṣdīq : Affirmation; confirming the truth of faith and divine realities.
539. wilāya : Sainthood; spiritual authority and closeness to God.
540. taḥqīq : Verification; direct experiential realization of spiritual truths.
541. shubuhāt : Doubts or ambiguities; matters that blur the line between lawful and unlawful.
542. al-ʿarsh wa-l-kursī : The Throne and the Footstool; cosmic entities in Islamic cosmology symbolizing God's sovereignty.
543. Kawthar : A river in Paradise granted to the Prophet Muhammad; also a chapter of the Quran.
544. Salsabīl : A spring in Paradise, mentioned in the Quran (76:18).
545. al-tanzīl : The Revelation; refers to the Quran as sent down from God.
546. al-Ṣafī : The Chosen One; a title of the Prophet Muhammad.
547. al-Khalīfa : The Caliph; here likely referring to Prophet Adam as God's vicegerent.
548. al-Kalīm : The Speaker; refers to Prophet Moses, who spoke directly to God.
549. al-Khalīl : The Friend; refers to Prophet Abraham, known as the friend of God.
550. ḥusn al-ẓann : Good opinion; in Islamic theology, having a positive and hopeful view of God's mercy and forgiveness.
551. istaqlaltuhu : I considered it insignificant; refers to underestimating the gravity of a sin.
552. nawʿ : Kind or type; here it refers to various categories of sins.
553. tadarru' : Supplication with humility and earnestness, often accompanied by a sense of need and lowliness before God.
554. ahl al-khayr : People of good; refers to righteous and pious individuals.
555. Sharia : Islamic law derived from the Quran and Sunnah.
556. al-hudud : Boundaries; refers to the limits set by Allah in Islamic law.
557. Shahada : The Islamic declaration of faith: 'There is no god but Allah, Muhammad is the Messenger of Allah.'
558. al-rawh wa al-rayhan : Repose and fragrance; a phrase indicating a peaceful and pleasant state, often associated with Paradise.
559. al-irth al-nabawī : The spiritual inheritance from the Prophet Muhammad, referring to the knowledge and states transmitted to the saints.
560. ʿāmalahu : A Sufi term meaning 'deal with him' in the sense of God's treatment of the servant according to His attributes.
561. al-ʿulūm al-laduniyya : Divinely inspired knowledge granted directly by God, without intermediary.
562. al-ḥikam al-ʿirfāniyya : Gnostic wisdoms; esoteric knowledge pertaining to divine realities.
563. al-baṣāʾir wa-l-abṣār : Spiritual insights and physical eyesight; a dual term for inner and outer vision.
564. qarīb mujīb : A divine attribute meaning 'Near and Responsive,' often used in supplication.
565. subḥāna Allāhi ʿammā yushrikūn : A Quranic phrase: 'Glory be to God above what they associate [with Him].'
566. lā yashghaluhu shaʾnun ʿan shaʾn : A divine attribute meaning 'no concern distracts Him from another concern,' indicating God's absolute power.
567. ahl al-shuhūd wa-l-ʿirfān : People of witnessing and gnosis; Sufi adepts who have direct experiential knowledge of God.
568. al-Fātih : The Opener; one of the divine names, indicating that Allah opens doors of mercy and guidance.
569. al-Ḥayy al-Qayyūm : The Living, the Self-Subsisting; two of the divine names, emphasizing Allah's eternal life and self-sustaining nature.
570. tawassul : Seeking means or intercession; a spiritual practice of approaching Allah through His names or righteous deeds.
571. malakūt : Dominion or sovereignty; the spiritual realm of divine power and authority.
572. al-ḥafazah : The recording angels; angels assigned to record every person's deeds.
573. أَسْتَغْفِرُ اللَّهَ : I seek forgiveness from Allah; a formula of repentance.
574. مُكَاتَبَتِي : My correspondence; written communications.
575. قَلَّدَهُ : He hung it; metaphor for burdening with a collar.
576. تَوَغَّلَ : It penetrated deeply; entered into the core.
577. أَخَّرَنِي عَنْهُ : He delayed me from it; prevented me from doing.
578. ḥulum : Age of discretion or puberty, when one becomes accountable for deeds.
579. al-ḥill wa al-ḥaram : The state of being outside and inside the sacred precincts of Mecca.
580. diyam : Continuous, gentle rain.
581. wuṣūl : Spiritual arrival or attainment of nearness to God.
582. al-qaṣd : The intended goal or purpose, often referring to spiritual aspiration.
583. ahl al-wilāya wa al-taṣrīf : People of sainthood and spiritual authority, those granted divine disposal.
584. al-muntasibīn : Those who claim affiliation with a spiritual path or lineage.
585. fī ghayr ṭāʿat Allāh : In disobedience to Allah, i.e., travel for purposes not pleasing to God.
586. al-Marini : A reference to a saint or scholar named al-Marini, possibly a Sufi master, whose grave is invoked for blessing.
587. wali : A saint or friend of God, a person close to Allah through piety and spiritual attainment.
588. al-'arifin : The knowers of God; those who have attained gnosis (ma'rifa) through spiritual realization.
589. لَوْ أَنْصَفْتُ لَمْ أَقُلْ : A phrase meaning 'had I been fair, I would not have spoken,' expressing humility and regret for any speech that may have been improper.
590. الْمَغْفِرَةَ الشَّامِلَةَ الْكَافِيَةَ : Comprehensive and sufficient forgiveness, a plea for complete pardon covering all sins.
591. أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ : I bear witness that there is no god but You, a declaration of monotheism and repentance.
592. كَوَّنَ الْعِبَادَ بِحَوْلِ قَضَائِهِ : He created servants by the power of His decree, emphasizing divine omnipotence.
593. التَّطَاوُلِ عَلَى الْقَدِيمِ وَالطَّارِي : Arrogance toward the old and the newcomer, a confession of pride toward all people regardless of status.
594. al-Muṣṭafā : The Chosen One, a title of the Prophet Muhammad.
595. Muḍar : A major Arab tribal confederation, often used to refer to the Quraysh tribe, the tribe of the Prophet Muhammad.
596. al-mulabbūn : Those who respond to the call (talbiyah) during the Hajj pilgrimage.
597. qinṭār : A large measure of weight, often used metaphorically to denote a great amount.
598. al-ʿarār : A type of fragrant plant, possibly juniper or a similar aromatic shrub.
599. ḥisāb : Calculation; refers to arithmetic operations.
600. āy : Verses; likely referring to Quranic verses.
601. matr : Meter; a unit of measurement.
602. miṭmār : Measuring rod; a tool for measurement.
603. kawākib al-arḍ : Stars of the earth; possibly a metaphorical expression.
604. ʿaraq ashjār : Sweat of trees; possibly sap or resin.
605. rabbāt akhdār : Ladies of seclusion; women who are veiled or secluded.
606. miṣṭār : Ruler; a straightedge for drawing lines, or a ruler in governance.
607. mishʿār : Measurer; one who measures.
608. qār : Pitch; a black substance, used metaphorically for darkness or disgrace.
609. aghshār : Coverings; plural of ghishā', meaning cover or veil.
610. awṭār : Desires; plural of waṭar, meaning need or desire.
611. iḍmār : Concealment; a rhetorical term for ellipsis or implicit meaning.
612. Zayd, ʿAmr, Bakkār : Common Arabic names used as examples.
613. ḥawḍ al-murjā : Pool of the Hoped-for; refers to the Prophet's Pool (al-Kawthar) on the Day of Judgment.
614. ḥūr wa abkār : Houris and virgins; celestial maidens in Paradise.
615. mask : Dwelling; possibly a place of residence.
616. takdār : Turbidity; metaphorical for impurity or confusion.
617. zunnār : Girdle; a belt worn by non-Muslims, symbolizing distinction.
618. aqmār iṭmār : Moons of rags; metaphorical for ascetics who wear tattered clothes.
619. watad, ʿajz, ṣadr, ashhār : Peg, foot, line, hemistiches; terms from Arabic prosody (ʿarūḍ).
620. aẓfār : Claws; possibly metaphorical for sharpness or aggression.
621. samm aswār : Poison of walls; possibly a reference to venomous creatures in walls.
622. Dahdar : A proper name; possibly a legendary or historical figure known for a crown.
623. asfār : Journeys; plural of safar, also can mean books.
624. ʿirār : Fragrant plant; possibly a type of aromatic herb.
625. إِبَّانِ أَسْكَارِ : The season of intoxications; a Sufi term referring to a state of spiritual ecstasy or intoxication with divine love.
626. مُضَر : Mudar: a prominent Arab tribe, often used to refer to the Quraysh, the tribe of the Prophet Muhammad.
627. الْكَوْنَيْن : The two worlds: this world and the Hereafter.
628. أَدْعَجُ الْعَيْنَيْن : Having intensely black eyes; a description of the Prophet Muhammad's beauty.
629. الْعَدْنَانِ : Al-Adnani: referring to Adnan, an ancestor of the Prophet Muhammad.
630. الْخَاتِمِيّ : The Seal; referring to the Prophet Muhammad as the Seal of the Prophets.
631. قُطْب : Pole (Qutb): a Sufi term for the highest spiritual authority in a given time.
632. السَّبْعَ الطِّبَاقِ : The seven heavens; referring to the Prophet's Night Journey (Isra and Mi'raj).
633. التِّهَامِيّ : At-Tihami: one from Tihama, a region in Arabia including Mecca.
634. Abu Bakr : The first Caliph and close companion of Prophet Muhammad, known for his companionship during the Hijra and his role in the cave.
635. Faruq : Title of 'Umar ibn al-Khattab, meaning 'the one who distinguishes between truth and falsehood'.
636. son of 'Affan : Refers to 'Uthman ibn 'Affan, the third Caliph, known as 'the Possessor of Two Lights' for marrying two daughters of the Prophet.
637. ten companions : The ten companions promised Paradise (al-ashara al-mubashshara), including Abu Bakr, 'Umar, 'Uthman, 'Ali, Talha, Zubayr, Sa'd, Sa'id, Abu 'Ubayda, and 'Abd al-Rahman ibn 'Awf.
638. Ibn Yasir : Refers to 'Ammar ibn Yasir, a prominent companion known for his faith and martyrdom.
639. My mercy has preceded My wrath : A well-known hadith qudsi, indicating Allah's mercy prevails over His wrath.