The knower of God [1] is the one who sees the Real [2] in everything, and sees everything…

The knower of God [1] is the one who sees the Real [2] in everything, and sees everything from the Real [3].

In the name of Allah, the Most Gracious, the Most Merciful. And may Allah bless our master Muhammad and his family and companions. Praise be to Allah, who looked with the eye of His selection ¹ upon the hearts of His saints, and expanded their breasts with the light of truth and faith, and opened their inner sight ² to the subtleties of sciences and the secrets of the Qur'an, and filled their innermost beings ³ with the gifts of realities and gnosis ⁴, and established their hearts with the secret of sincerity and certainty, and freed their souls from the prison of separation and abandonment, and released their bonds from the chains of desire and the whisperings of Satan, and saved their limbs from the abysses of misguidance and disobedience, and protected them from the filth of deviation, fluctuations, and causes of deprivation, and guarded their side from the pitfalls of error, corruption, and tyranny, and opened before them the doors of His bounty and generosity, and dealt with them with pardon and forgiveness, and bestowed upon them His subtle kindness and abundant grace, and protected them from the depth of misery and the causes of abandonment ⁵, and inspired them with longing through His grace and vast mercy for the stations of contentment and good pleasure, and promised them the happiness with which He sealed for His saints, along with those upon whom He has bestowed favor from among the prophets and the truthful, in the paradises of gardens. And praise be to Allah, who opened for His saints the treasuries of unseen sciences, and illuminated their inner sight with the lights of bestowed openings ⁶, and filled their innermost beings with the secrets of Muhammadan love, and molded their character upon the service of his Ahmadine ⁷ lordship, so they flew with the wing of longing to His lofty presence, and alighted in the pavilions of intimacy to behold the beauty of his radiant countenance, and drink from the cup of his chosen love, and enter into the circle of his holy secrets, and delight in the excellences of his prophetic traits. So they ran between Safa of beauty and Marwa of majesty until they halted at Arafat of perfection, and circumambulated the Kaaba of proximity and union, and the breezes of opening and acceptance blew upon them, so they were crowned in the stations of intimacy and boldness, and called out with the tongue of nearness and connection: "Come, for I am abundant in grace and giving, spreading my hands with mercy for the askers and dependents." When there enveloped them from his chosen light what clothed the inhabitants of the Lote Tree of the Utmost Boundary, and clothed them from the surge of the secret of his prophetic perfection what clothed the inhabitants of the White Pearl and the ultimate sight, they called out with the tongue of bewilderment and astonishment, a call from one who is lost in the light of his Muhammadan beauty and feels estranged: "This ⁸ is a hidden secret that is not disclosed, and a divine knowledge ⁹ that does not reveal, and indeed to your Lord is the ultimate end." And prayers and peace be upon our master and lord Muhammad, possessor of the overflowing pool ¹⁰ and the most delightful, and the lofty, most radiant station, and the surpassing beauty and perfect, most splendid grace. For he is the pupil of the eye of existent beings, the elect of the elect of the Most Merciful, the bride of the sanctuaries of holiness and the paradises of gardens. So bless him, O Allah, and his family, the stars of guidance and gnosis, and his companions, the treasures of secrets and the springs of the sciences of the Qur'an, with a blessing that brightens our faces with the smile of modesty and faith, and illuminates our inner sight with the lights of unveilings and direct vision, and grants us what You have given Your saints of the penetrating light whose secret flows in the innermost hearts and the structures of spirits and bodies, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. Through the manifestation of Your beauty, secrets appeared, and veils were rent before them. You came in the robes of grace, manifesting with pride, so the night of lovers is day. You appeared calling the yearning ones to eternal life, so secrets and sights were filled. You mended my brokenness with fidelity, so my times became expansive as I choose. O ultimate garden of desired beauty, for Your love there are traces in all creation. In every living being are memorials of Your praise, and for every mortal, love of You brings vengeance. Your love filled all hearts, so thoughts became empty for witnessing You ¹¹. Our states varied when the lights of beauty appeared in the excellences. O paradise that gives rest to our souls, do they find in You any stability? O garden whose fruits are the bright faces of suns and the flower of moons, By You spirits lived and revived, and ages and times were sweetened. All subtle meanings recited Your meanings, and birds sang of Your discourse. The breaths of Your fragrance spread, just as the regions were filled with the light of Your beauty. So existence rose in majesty and awe, and tranquility and dignity rose from You. The spirits of the forms of creation were refreshed, and secrets were sanctified by Your delightful essence. Likewise, ears were blessed by You, and eyes delighted in Your beauty. You are the chosen Messenger, Taha ¹², by whose attributes' praise remembrances are sweetened. You are the chosen Prophet, Taha, by whose discourse's mention reports are verified. May Allah bless you as long as the meadow of beauty lives and flowers bloom. A fragrant rose, a strung necklace, a known station, a distinguished master, a sealed book, a hidden secret. "And for that let the competitors compete" ¹³. A concealed knowledge, a preserved honor, a treasured treasure ¹⁴. "Nun. By the pen and what they inscribe. You are not, by the grace of your Lord, a madman. And indeed for you is a reward uninterrupted" ¹⁵. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the spirit of spiritual spirits, the matter of the materials of luminous bodies, the delight of the scenes of cosmic creations, the sphere of the rising places of gnostic dawns, the light of the insight of the people of direct unveilings, the key to the treasuries of divine gifts and openings, the locus of the jewels of revelation and the descents of the Criterion, Taha, the gathering place of human realities, and Ya Sin, the ascension of subtle faculties and divine realities, Taha, the breeze of the breaths of solitary effusions, and Ya Sin, the orator of the presence of the gnostic and the gifts of the Eternal, Taha, the breeze of the breaths of divine affections and mercies, and Ya Sin, the pole of perfections and excellences of beneficence, Taha, the breeze of the breath of opening and acceptance, and Ya Sin, the crown of the people of ascent and arrival, Taha, the breeze of the breath of joy and happiness, and Ya Sin, the orator of the presence of spirits and bodies, Taha, the breeze of the breath of contentment and good pleasure, and Ya Sin, the orator of the presence of generosity, grace, and favor, Taha, the breeze of the breath of intimacy and boldness, and Ya Sin, the orator of the presence of the Possessor of might and majesty, Taha, the breeze of the breath of ecstatic utterances ¹⁶ and attraction, and Ya Sin, the orator of the presence of nearness and proximity, Taha, the breeze of the breath of might and victory, and Ya Sin, the orator of the assemblies of recitation and remembrance, Taha, the breeze of the breath of right guidance and righteousness, and Ya Sin, the orator of the presence of success and prosperity, Taha, the breeze of the breath of love and longing, and Ya Sin, the orator of the presence of the people of meanings and taste, Taha, the breeze of the breath of pride and care, and Ya Sin, the orator of the presence of the secret and sainthood, Taha, the breeze of the breath of divine success and guidance, and Ya Sin, the orator of the presence of sciences and knowledge, Taha, the breeze of the breath of acceptance and good fortune, and Ya Sin, the orator of the presence of watchfulness and witnessing, Taha, the breeze of the breath of blessing and benedictions, and Ya Sin, the praised one in stillness and movements, Taha, the Ha of mercy, and the Mim of sovereignty.

And the constant gift of perpetuity, and the chief of the eminent ones, and the imam of Tayyiba ¹⁷ and the Sacred Precinct ¹⁸. So bless him, O Allah, and his noble, righteous family, and his Companions, the stars of emulation and the lamps of darkness, with a blessing that seals for us thereby pure faith and perfect Islam, and gathers us thereby with those upon whom You have bestowed favor in the arenas of the Resurrection and the Abode of Peace ¹⁹, 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 pearl of existence, the surpassing in beauty and virtues, the sweet, wholesome spring of arrival that never becomes brackish, the mirror of witnessing whose secret permeates the outward and inward, the noble of fathers and grandfathers, chosen from the purest elements and the noblest of mines, the deep valleys and highlands, blessed in the most beloved of places and the most honored of stations, the key to the treasuries of generosity and munificence, named al-Tayyib ²⁰ and al-Tahir ²¹, and Taha ²² and Ya Sin ²³. Taha of the groups of the people of the secret and special intimacy, and Ya Sin the ultimate of the unseen sciences and the Qayyumic ²⁴ secrets. Taha the all-comprehensive universal barzakh ²⁵, and Ya Sin the radiant divine light. Taha the most perfect outward in the manifestations, and Ya Sin the most beautiful inward through the manifestation of the outward. Taha the grasp of the most luminous light, and Ya Sin the Ka'ba ²⁶ of the highest honor. Taha the orator of the white pearl, and Ya Sin the one addressed by His words: "And your Lord will give you, and you will be satisfied" ²⁷. Taha the root of roots, and Ya Sin the means of the people of proximity and attainment. Taha the fountainhead of gnoses and realities, and Ya Sin the gathering place of sciences and subtleties. Taha the intermediary of every intermediary, and Ya Sin the result of every connection. Taha the greatest Throne of Allah, and Ya Sin the locus of the most manifest theophany of the All-Merciful. Taha the presence of sciences and secrets, and Ya Sin the rising place of shining lights and illuminations. Taha the adornment of every adornment, and Ya Sin the spirit of the body and the delight of the eye. Taha the unique pearl of the two necklaces, and Ya Sin the splendor of the two worlds and the master of the two weighty ones ²⁸. Taha the remedy for the loneliness of loss and separation, and Ya Sin the purified, absolved of every defect and blemish. Taha the gift of the All-Merciful, and Ya Sin the bestowal of grace and favor. Taha the lamp of the worlds, and Ya Sin the blaze of the age and time. Taha the enwrapped in the garments of contentment and good pleasure, and Ya Sin the enfolded in the robes of blessing and security. Taha the cultivation of the heart and the soul, and Ya Sin the bride of the pavilions and the paradises of the gardens. So bless him, O Allah, and his family, possessors of eloquence and clarity, and his Companions, attested for them success and felicity in every time and season, with a blessing by which You purify us in secret and in public, and cause us to inhale the fragrance of the breezes of spirit and basil, and write for us thereby with Your hand of power the manifest pardon and forgiveness, 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, the illumined, the expander and the witness, Your chosen one of high station and seat, Your intimate of pure intention and purpose, Your prophet of pure soil and origin, Your messenger distinguished by the highest honor, the most confirmed love, the most felicitous time, the unique illumined name, and the upright, most guided religion. Taha the sultan of the supported kingdom, and the sword of truth, well-tempered. Ya Sin the beacon of the established religion, and the bride of the glorified presences. Taha the string of pearls of prophethood arranged, and the crown of messengerhood inspired by Your successful guidance. Ya Sin the flood of the supported gift, abundant and confirmed, and the eternal, everlasting bliss of the gardens. From him, Taha the mountain of glory upon whose spirit ascended to the station of two bow-lengths ²⁹, so he was distinguished by the station of proximity and chosenness and uniqueness. Ya Sin the object of the Will, whom You honored with witnessing and direct vision, so You raised his secret in the station of intimacy and night vigil. So bless him, O Allah, and his family, with a blessing by which we become among those who draw near to You through his service and show affection, and who harvest the fruits of his prophetic praises, eating from them and storing up for the day of his return and provisioning, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. ❖ He is a full moon, nay, more radiant than the moon ❖ For the moons of heaven have setting and waning ❖ And his beloved, his perfection never decays ❖ And likewise his speech is sweeter than honey ❖ The fragrance of his breath is more fragrant than musk ❖ The branch is shamed by his bending figure ❖ When he comes forward, and when he turns away ❖ O my people, who can describe my beloved? ❖ Ahmad al-Mustafa ³⁰, the Prophet, the hidden one ❖ His praise has become a recited remembrance ❖ The opener, the seal, kind, merciful ❖ Who strove in ihram ³¹, fasted, and prayed ❖ Intercessor, repeller of terror from creation ❖ O Prophet of guidance, O best of guides ❖ By the glory of majesty and perfection he manifested ❖ O Messenger of God, O best of treasures ❖ The servant finds his trace standing firm ❖ You are my request, my desire, my quest ❖ I am a servant hindered by sins ❖ And my belief—how excellent is your quest! ❖ Deadly sins whose burden I have borne ❖ Be my protector, my guarantor from myself ❖ And my intercessor to Allah, mighty and majestic ❖ And upon you be peace, O best of guides ❖ As long as the dawn appears shining and manifests

O Allah, bless and grant peace to our master and lord Muhammad (9), the opener of the safeguarded divine essence, the book of the concealed knowledge of prophethood, the alchemy of the treasured deposit of the message, the beloved of Allah named the Master, the Good, the Blessed, and the Auspicious; *Taha* (Ṭā Hā), the pure, the purified, upon whose Muhammadan unique pearl the noblest of tribes and lineages were strung; and *Yā Sīn* (Yā Sīn), the radiant, the illumined, from whose overflowing lights the greatest saints have borrowed the gifts of sciences and the jewels of arts; *Taha*, the beloved, the loved one, upon whom his Lord cast the robe of most holy might; and *Yā Sīn*, the sought, the desired, who was singled out for the noblest unveiling in the station of nearness and the hearing of the most precious address; *Taha*, the full moon of luminous forms; and *Yā Sīn*, the moon of moons and the brightener of the lights of transcendence; *Taha*, the rising-place of the dazzling suns; and *Yā Sīn*, the light of sound intellects; *Taha*, the good in all regions and directions; and *Yā Sīn*, the lightning-flash of brilliant gleams and effacing manifestations; *Taha*, the bride of the presences of differentiation and union; and *Yā Sīn*, the guarded one of heart-gazes and unseen unveilings; *Taha*, the mirror of beauties, adorned with every precious pearl; and *Yā Sīn*, the elixir of inner realities, for whom Allah made Gabriel his companion and intimate; *Taha*, the ascension of ascents and descents; and *Yā Sīn*, the heaven of witnessing and self-disclosures; *Taha*, the lamp of sciences and cognitions; and *Yā Sīn*, the blessed in origin and beginnings; *Taha*, the end of ends and the ultimate of ultimates; and *Yā Sīn*, the possessor of dazzling signs and miraculous wonders; *Taha*, Ahmad, the most praised of those who praised the Praised One in the earth and the heavens; (10) and *Yā Sīn*, the most honored of offspring, the bearer of the banner of praise and intercessions; *Taha*, the most perfect of those who attained the ultimate perfections of beautiful attributes; and *Yā Sīn*, the most excellent of those who ascended to the most exalted ranks and highest stations; *Taha*, whose gardens flourished in the regions of the kingdom and the dominion; and *Yā Sīn*, whose pools overflowed in the expanse of mercy and omnipotence; *Taha*, whom his Lord seated upon the throne of the sovereignty of honor; and *Yā Sīn*, whom He adorned with the ornaments of good pleasure and called with the tongue of fame and definition. {Ṭā Hā. We have not sent down the Qur’an upon you that you should be distressed.} *Ṭā*—O Muhammad, the carpet of Our love, and the highest of Our gratitude and praise, for you are the heir of Our covenant, the tongue of Our promise, the mediator of Our bond, the path of Our guidance, the leader of Our delegation, the bestower of Our gift, the embroidery of Our glory, the rising star of Our fortune, the child of Our cradle, the ambassador of Our unseen, the guide of Our caravan, the usher of the carpet of Our nearness, the chief of the council of Our party, the nursling of the breast of Our love. Indeed, We have opened the doors for you, lifted the veil between Us and you, honored your mention in the sanctuaries of holiness and the station of *Qāb* (two bow-lengths), sent you to all mankind, revealed the Book to you, made you an intercessor for your community, and exalted you in the stations of nearness and proximity. {Ṭā Hā. We have not sent down the Qur’an upon you that you should be distressed.} Rather, that We might raise your station, prefer you over the chosen ones and the beloved, multiply your reward and recompense, boast of your community before other nations, and free necks through your intercession. *Ṭā*—O Muhammad, the carpet of Our love; recognize the secret of Our power (11) and the wondrousness of Our wisdom and the measure of Our favor; and behold what We have disclosed to you from the treasuries of Our mercy, and what We have conferred through your hands of the abundant gifts of Our grace. {This is Our gift, so bestow or withhold without account.} *Ṭā*—O Muhammad, the carpet of Our most luminous might; let your gaze roam in the gardens of Our most fragrant assembly; inhale the wafts of the rose of Our most resplendent secret; pluck the fruits of the precious treasures of Our most abundant knowledge; bear upon the shoulder of your sovereignty the banner of Our most renowned praise. For you are the freshest branch of Our tree, the most fragrant musk of Our love, the alchemy of the treasure of Our greatest victory. No one among the near ones has been given what you have been given of the most abundant portion, nor is any of the chosen ones veiled from having a banner like your green banner upon his head. Among noble lineages, none equals your most glorious lineage; among the kinds of beauty, none rivals the beauty of your most radiant face; among luminous forms, none resembles the goodness of your purest and most sanctified form. For you are the master of the black and the red, the sultan of the kingdom of Our mighty and most manifest dominion. {Ṭā Hā. We have not sent down the Qur’an upon you that you should be distressed.} *Ṭā*—O Muhammad, the carpet of Our presence; frolic in the field of Our nearness; stroll in the garden of Our love. For you are the locus of Our gaze, the wondrous work of Our creation, the tongue of Our wisdom, the seat of Our infallibility, the servant of Our service, the lord of Our grace, the eye of Our mercy, the secret of Our special favor, the crown of Our message, the lamp of Our prophethood. Indeed, I have appointed you in pre-eternity, singled you out with perfect certainty, honored you in eternity with the rank of might and establishment, (12) chosen you for Myself before creation and formation, sanctified your intellect with the radiance of My holiness, adorned your face with the beauty of My intimate face, your spirit with the splendor of My most holy essence, clothed you in the robes of My majesty, girded you with the sash of My message, dressed you in the garment of My lordship, and granted you the secret of My divinity. ...By My might, that you might be the niche of the lights of My attributes, the manifestation of the secrets of My self-disclosures, the secret of the letters of My names and words, the locus of the jewels of My descents, and the tablet of the sciences of My essence. So no one is more honored by Me than you, nor nearer to Me than you, nor higher in station with Me than you. I have made you purely for Myself and singled you out for Myself, so let nothing distract you from Me, nor divert you from Me. {Indeed, I am Allah. There is no god but Me, so worship Me and establish prayer for My remembrance.} {Ṭā Hā. We have not sent down the Qur’an upon you that you should be distressed.} You have appeared upon my secret and shone upon my open; * You have commanded me, yet I have not prevailed over my affair. You have hidden me in a presence where others are absent, * So I see nothing but You, nor do I know. Your perfection is my witnessed, and Your might is my witness; * My eye’s vision is You, in unveiling and veiling. Your face is my sun in my day, its beauty * As it is in the night of beauty, the radiance of my moon. And you are, without doubt, my most exalted rank; * So the love of a spirit does not depart from the breast. Is it He who is over all things my reality? * For the definition of my essence is, by that which is beyond you, my denial. I found the existence of all when I fulfilled you, * Though my ecstasy from your fulfillment is according to my measure. I am the master-servant who, in your presence, * Has encompassed what is too exalted for the grasp of thought. (13) The sum of this matter is that you are my totality, * And its detail, O you to whom my mention has reached. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the precedence of the first essential light, the opener of the secret of perfect and perfecting existence, the pupil of the eye of beauties, the secret, the preferred, the element of honor and sublime and ancient glory, the bride of witnessed scenes and presences, the magnified and venerated, the support of virtues and noble traits, and the chain-linked tradition of generosity; *Taha*, the imam of the prayer-niche of the most holy and pure mosque; and *Yā Sīn*, the preacher who interprets from You with every safeguarded knowledge and sanctified secret; *Taha*, the reciter of the Qur’an of union through the criterion of separation; and *Yā Sīn*, the gatherer of the branches of the arts of the union of union by the light of separation in the presence of the Truth through the Truth; *Taha*, the light of insight for the people of gnoses and spiritual gifts; and *Yā Sīn*,

The symbol of the masters of states and unveilings, Ṭā Hā ³² is the source of the people of allusions and subtleties, and Yā Sīn ³³ is the flower of the gardens of the people of remembrances and litanies. Ṭā Hā is the locus of compassion, mercy, tenderness, and emotions, and Yā Sīn is the sanctuary of the people of fear, astonishment, and terrors. ﴿Ṭā Hā, We have not sent down the Qur'an upon you to cause you distress﴾ ³⁴ Ṭā, O Muhammad, the carpet of Our nearness and the revealer of the hidden treasures of Our unseen, for your spirit traversed the deserts of the wilderness of identity before the before, when it emerged from the unseen of the unseen and the purity of the light of eternity, and it came to be in the air of Oneness, seeking the eternal Essence and the vision of the eternal attributes, until it reached the light of the Truth by the Truth, and found the Truth by the Truth, and knew from the Truth by the Truth what is in the Truth. Thus it became sanctified by the sanctification of the Essence, purified by the purity of the attributes, and it made for creation the knowledge of the attribute of the Truth by the Truth, and a caller to Him with the tongue of love and truth, so that it might guide the servants to Him through the gifts of the secret and taste, and draw them to Him through the motives of proximity and longing. ﴿We will show them Our signs in the horizons and in themselves until it becomes clear to them that it is the Truth﴾ ³⁵ ﴿Ṭā Hā, We have not sent down the Qur'an upon you to cause you distress﴾ Ṭā, O Muhammad, the carpet of Our supreme might, and seize the blessing of Our most beautiful names, and delight in the abundance of Our most pleasant life, and be adorned with the meanings of the perfections of the attributes of Our beautiful Essence. For beneath the feet of your aspiration have been folded the deserts of pre-eternities and post-eternities, and the veils of the secrets of the first and last things, so that your secret may reach the secret of My identity, and your light may mingle with the light of My divinity, and you may become subtle with My subtlety, and compassionate with the compassion of My mercy, and honored with My description and the majesty of My grandeur. For the star of your Muhammadan aspiration has fallen into the sphere of My Oneness, and the full moon of your Aḥmadī ³⁶ manifestations has shone in the manifestations of My kingdom and My dominion and the carpet of My uniqueness. So be joyful with the joy of My union, and speak with the tongue of My discourse, and deliver a sermon in the presence of My intimacy and My boldness, and frolic in the gardens of My majesty and My beauty. For I have made you the owner of the treasuries of My might and My omnipotence, and the keys of the treasures of My gifts and My mercy. And for that reason I swore by that in My saying: ﴿By the star when it falls﴾ ³⁷ So be content, O My beloved, O Muhammad, for you are the locus of My gaze among My creation, and the best of those who stand in My servitude and fulfill My right. For I have praised you in My verses and the chapters of My Criterion, and I have extolled you just as I have extolled Myself by Myself in the traditions of My holiness and the decisive verses of My Qur'an. And I derived your name from My names, so that the elite of the chosen ones may know the majesty of your rank, and the great ones among the near ones may delight in the sweetness of your remembrance, and the nobles of the righteous may acknowledge the perfection of your beneficence and piety, and all may stop at your prohibition and compliance with your command. O full moon of the horizon of the heavens of pre-eternity, O diver in the flood of generosity, the aspirations of those who have reached have fallen short of grasping your stations, and the intellects of the great knowers have swum in the valleys of your miracles and wonders. So blessed, then blessed, is he who is guided by your guidance, and walks in your way, and follows your law, and holds fast to your sunna, and manifests through your path, and is hidden through your reality. For you are the secret of My wisdom, O Muhammad, and you are the lamp of My guidance, O Aḥmad. Were it not for your existence, the glories of My face would have burned all the worlds. Were it not for your light coursing through the innermost secrets of the knowers, I would not have been known to the great near ones and the noble chiefs of the exalted entities. Were it not for your divine sciences and the gifts of your holy secrets, no one would have stood upon proof or demonstration. For I was a hidden treasure, and I created creation so that they might know Me. Majesty is My cloak and pride is My garment. I am the composer of the worlds and the disposer of time, the One, the King, with no partner and no second. ﴿The Most Merciful taught the Qur'an, created man, taught him eloquence﴾ ³⁸ The dawn narrated to me from the night From the stars in the darkness of the deep night From the sanctuary of might and the house of highness From the manifestation of sanctity in the holy place That the sanctuary of the Truth is mighty, and It is not attained except through the annihilation of the self But grace, when it encompasses those Whom it loves, they attain the self So put on the garment of love and passion And boast of it—enough of a garment And enter with me into the tavern, and strike with what The maidens of the presence of the holy ones said From every taken one, a full-breasted, soft Delicate one, who takes away the self She turns in the side of passion a cup While roses are spread on the brocade Black, thin eyebrows, like bows They shoot arrows from the glance So you see not in the expanse a youth like one Around whom all the cups revolve The cupbearer called to me openly, and My essence was not hidden from him in the assembly He brought me close, my shoulder embraced me He gave me to drink from his dark mouth So praise be to God, my beloved drew near And returned to me the fugitive, my establisher And after separation, he became with me, by what I choose from his words, my companion And I said to the soul: You have attained the wish And the full moon has shone in the darkness So I won the center from his union So whatever you wish in his form, design And if He manifests where there is no form Then glorify the countenance or sanctify 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 of the spread of the mystical chains, the inscribed number of light in the unseen of the essential identity, the center of the circle of the spheres encompassing the spiritual worlds, the bride of the presences of the obedient angels and the luminous persons, the illuminator of the darknesses of the dark morals and the corporeal forms. Ṭā Hā, by whom the locks of the treasuries of omnipotence and mercy were opened, and whose kingdom holds the keys of the secrets of the kingdom and dominion. Yā Sīn, by whose light the space of majesty and grandeur was illuminated, and by the blessing of whose prayer the gifts of awe and desire were sent down. Ṭā Hā, the unique one, foremost in ranks, the great name in sermons. Yā Sīn, the pillar of high honor in lineage, the merciful essence accepted in proximity. Ṭā Hā, the treasure of the treasures of the Throne. Yā Sīn, the flower of the gardens of the earthly meadows. Ṭā Hā, the unseen of the unseens sent down. Yā Sīn, the decisive verses, both summary and detailed. Ṭā Hā, the copy of the greatest knowledge. Yā Sīn, the bearer of the banner of praise, the most famous. Ṭā Hā, the embroidery of the most luminous veil. Yā Sīn, the most fragrant garden of beauties. Ṭā Hā, the master of the black and the red. Yā Sīn, the possessor of the smooth cheek and the wide eye. Ṭā Hā, the pious, the pure, the most righteous. Yā Sīn, the possessor of the red camel and the yellow staff. Ṭā Hā, the pure in branches and roots. Yā Sīn, the fragrance of collars and hems. Ṭā Hā, the tablet of reception for the masters of states and benefit. Yā Sīn, the ascension of ascent to the stations of honor and lordship, the named of names, the pole of the supreme circle, the pure in origin and lineage, the master of the people of earth and heaven, pure of creation.

And al-Shaym ³⁹, the treasury of generosity and munificence, Taha ⁴⁰ of high ranks and aspirations, and Yasin ⁴¹, master of the procession and the banner, Taha, keeper of covenants and trusts, and Yasin, the law of the secret praised in the Surah "Nun and the Pen" ⁴². Taha is the result of the good remembrance, the beginning and the end, and Yasin is the lexicon of sciences encompassing the jewels of benefits and wisdoms. Taha is the guardian of the sanctuary and the protector of the sacred precinct, and Yasin is the foremost breast of breasts in ancient times over every possessor of feet. Taha is the gatherer of the secrets of the unity of Oneness, and Yasin is the one who fulfills the duty of the right of Lordship. Taha is the prostrator in the expenditure of servitude in the station of witnessing, and Yasin is the one brought near in the station of belovedness by the specification of the secret and particularity. Taha is the manifestation of the entrusted secret, and Yasin is the broad path of religion. Taha is the cave of inviolable protection, and Yasin is the station of exalted might. Taha is the tablet of the sciences of the Essence adorned with gems, and Yasin is the accepted intercessor whose intercession is granted. "Taha, We have not sent down the Quran upon you to cause you distress" ⁴³. Taha is the circumambulation of spirits and bodies, and Yasin is the master of the prophets and noble messengers. Taha is the physician of ailments and diseases, and Yasin is the happiness of days and the bride of peace. Taha is the fragrance of the people of piety and respect, and Yasin is the support of the people of guidance and inspiration. Taha is the path of those who reach God, the high leaders, and Yasin is the secret of the people of particularity and the great angels. Taha is the ascendant of the people of perfection, majesty, and glorification, and Yasin is the support of the people of divine sciences, laws, and rulings. Taha is the embroidery of the people of goodness, devotion, and fasting, and Yasin is the mark of the people of bowing, prostration, and standing. Taha is the food of the people of longing, love, ecstasy, and rapture, and Yasin is the peace of the people of absence, who are annihilated in the beauty of their Master, the All-Knowing King. Taha is the fragrance of the heights and the musk of the seal, and Yasin is the radiance of the lights of the Possessor of Majesty and Honor. "Taha, We have not sent down the Quran upon you to cause you distress." Taha, O Muhammad, is the carpet of our safety, and walk in the robes of our good pleasure, and pluck the flowers of our gardens, and strut in the palaces of our gardens, for you are the chief of our court, the support of our title, the model of our notables, the table of our beneficence, and the opening of our Criterion. Upon your heart We sent it down, and with you We sealed it and opened it. So there is no goal from it except that it is recited in your praise, and no meaning from its meanings except that it is unveiled by your secret. For if not for you, O my beloved, O Muhammad, creatures would not have been created, nor would provisions have been provided, nor would formed things have been manifested, nor would protected things have been preserved, nor would manufactured things have been invented, nor would raised things have been raised, nor would lowered things have been lowered, nor would forbidden things have been prohibited, nor would verses have been detailed, nor would clear proofs have been established, nor would miracles have been manifested, nor would stations have been elevated, nor would species have been diversified, nor would the intelligent have been awakened, nor would breaths have been purified, nor would impurities have been removed, nor would rivers have been made to flow, nor would seas have been subjugated, nor would trees have put forth leaves, nor would flowers have blossomed, nor would fruits have borne fruit, nor would birds have been provided for, nor would lifetimes have been purified, nor would destinies have been raised, nor would the chosen have been selected, nor would the righteous have been brought near, nor would the free have been honored, nor would the pure have been refined, nor would dawns have been made fragrant, nor would needs have been fulfilled, nor would sins have been forgiven, nor would the old and young have been shown mercy, nor would lands and dwellings have been inhabited, nor would suns and moons have shone, nor would gifts and secrets have been granted, nor would radiances and lights have illuminated, nor would the earth have been adorned with kinds of plants, nor would winds have been sent with the reality of blessings, nor would days have been beautified with the jewels of times, nor would months and years have been made a sign for storing provisions, nor would hearts have been preserved from pleasures and desires, nor would tongues have been guarded from lies and slips, nor would angel, human, or jinn have been created, nor darkness nor light nor radiances nor gnosis, nor heavens nor earths, nor spheres nor stars, nor ages nor times. For if not for you, O my beloved, O Muhammad, the fragrant breezes of the righteous would not have wafted in the gardens of existence. And if not for you, O my beloved, O Ahmad, the seas of gifts would not have overflowed upon the hearts of the knowers. And if not for you, O Taha and Yasin, the breaths of the rememberers would not have been fragrant in the breasts of assemblies. And if not for you, O Seal of the Prophets and Messengers, the mark of goodness would not have appeared on the faces of those who claim affiliation. And if not for you, O ornament of ornaments and delight of the eye, the deeds of those who seek reward and the good deeds of those brought near would not have been accepted. And if not for you, O spirit of the two worlds and eye of the life of the two abodes, the rank of the lovers would not have risen, nor would the beliefs of the sincere have been sound. And if not for you, O unique pearl of the two necklaces and pure of the two lineages, the inner nature of the successful would not have been purified, nor would the hearts of the thirsty have been quenched. And if not for you, O grandfather of al-Hasan and al-Husayn, the hearts of the desolate would not have found solace, nor would the emigration of the solitary individuals who are cut off and affiliated to God have been sound. And if not for you, O beloved of the beloved and leader of the white-blazed ones, Paradise would not have been brought near for the God-fearing, nor would Hell have been exposed for the misguided. And if not for you, O Seal of the Prophets and Master of the Messengers, the particularity of those who sacrifice themselves in your service and strive would not have been established, nor would the gifts of those who turn to you and praise your rank have been abundant. And if not for you, O Abu al-Qasim and O Abu Ibrahim, the brightness of those who pray at night would not have shone, nor would the paths of those journeying to God, the guides, have been clear. And if not for you, O Abu al-Tahir and O Abu al-Tayyib, the rites of the Muslims would not have been established, nor would the noble deeds of the righteous who act freely have spread. And if not for you, O Prophet of Mercy and Remover of Distress, the evil deeds of the sinners would not have been forgiven, nor would the worries of the despairing have been relieved. And if not for you, O Treasure of Wisdom and Patron of Grace, the states of the wayfarers would not have been good, nor would the aspiration of the devout have been great. And if not for you, O Intercessor of the Community and High of Aspiration, the spirits of those who love each other for God, the successful, would not have recognized each other, nor would the minds of the solitary individuals who guide to God, the sincere advisors, have been transformed. And if not for you, O Manifest and O Hidden, the terror of the perplexed would not have subsided, nor would the excellence of the servants who stand before their Lord and prostrate have appeared. And if not for you, O Faithful to the Covenant and Great of Sanctity, the drinking places of the prostrating, humble ones would not have been sweet, nor would the ranks of those who submit to their Master, the humble, have risen. And if not for you, O Pure of Breath and Truthful of Service, the intercession of the intercessors would not have been accepted, nor would the supplication of those who fear their Lord, the obedient, have been answered. So upon you be the best prayer of those who pray and the purest peace of those who greet, and the most fragrant remembrance of those who remember, abundant peace, and praise be to God, Lord of the worlds. Your beauty is clearer than full moons, and your union is sweeter than the sweetness of life. Your face illuminates all the worlds, and your love is the west of spirits, no. The beauty of your face encompasses all meaning, so your face, wherever it turns, turns. There is no corner of the heart from it; it unveiled the moons when it manifested. I am content with all that pleases you from me, for I have no occupation other than your pleasure. Separation is not that you are pleased with it as separation, nor is union that you refuse it as union. Therefore, in your passion, I became, when I became worthy of all secrets. I grew up and my infatuation was such that I was created only for an infatuation with you. Time has scattered me in you when I gathered from beauty a complete whole. So you are for every beloved a patron, and your love for me has turned away from all other beloveds. O God, O He who made the sun of this noble prophet shine from the most honorable rising points, and filled with his sincere love, and made him the manifestation of Your secret and the mine of Your gnosis, and the treasure of Your wisdom and the source of Your mercy, and the key to Your treasures and the tongue of Your praise, and the beloved of Your presence and the intimate of Your secret, and the chosen of Your creation and the best of Your creatures, and the master of the first and the last, and the leader of the pious and the guide of the righteous, and the intercessor of the sinners and the helper of the poor, and the refuge of the fearful and the shelter of the seekers, and the mercy of the worlds and the proof of the Lord of the worlds. O God, bless him and his family and his companions, and grant him peace, and be pleased with his successors and his helpers, and forgive us and them, O Most Merciful of the merciful. And praise be to God, Lord of the worlds.

Des bouches et des oreilles, et parfume par son évocation prophétique les assemblées et les rassemblements, et honore par sa louange mustafawienne (al-Mustafawiyy, relative au Prophète élu) les mosquées et les lieux élevés. Je Te demande donc, ô mon Maître, par lui et par sa famille, les pleines lunes ascendantes, et par ses Compagnons, les mères universelles (al-ummahāt al-jawāmi‘, les sources englobantes), de prier sur lui et sur sa famille, et de peupler par les dons de Tes sciences cachées les recoins désolés de nos cœurs, et de dévoiler pour nous les voiles (al-barāqi‘) de Tes mystères saints, d’un dévoilement qui nous clarifie toute chose cachée et nous informe des secrets des consciences et des choses dissimulées dans les cachettes, et de nous faire cheminer dans les déserts des voies de la sollicitude, et de nous accompagner dans notre voyage vers Toi avec l’assistance et la suffisance, et de nous préserver des fléaux des obstacles et des coupures. Ô Toi qui, lorsqu’Il fait voyager Son serviteur particulier, voulu, considéré par l’œil de la bonté, de l’amour et de l’affection, traverse avec lui les déserts et le soutient par des secours abondants et des renforts, accompagne-nous dans notre voyage vers Toi et notre retour vers Toi avec la sécurité, et sois Toi-même le représentant (al-khalīfah) pour les biens, la famille et les enfants. (24) Rends-nous dignes de Ta proximité, et fais pour nous, par Ta grâce et Ta générosité, toute protection aisée, et fais voyager nos oreilles de l’écoute de la parole des événements à l’écoute de Ton discours très saint et de Ton récit délicieux et précieux, et notre regard de la vision d’autre que Toi à Ta vision sublime, ô Connaisseur du secret et de la confidence intime, et notre esprit de l’arrêt avec les mondes créés aux demeures de la contemplation et de la vision directe, et fais voyager nous et nos secrets vers la réalisation par les réalités des Noms et des Attributs, et nos attributs temporels et périssables vers la contemplation de Ton Essence permanente et éternelle, et prends-nous de nous-mêmes vers Toi pour que nous demeurions par Toi auprès de Toi, et préserve nos secrets des étrangers, et réalise-nous par les réalités des pieux, et retiens de nous des mains qui nous retiendraient de Toi, et accorde-nous une main soutenue venant de Toi, et soutiens-nous, ô Allah, par le soutien de Ta perfection sainte, et manifeste-nous la contemplation de Ta beauté suprême, et accorde-nous la grande lieutenance (al-khilāfah al-kubrā), et assieds-nous sur le trône de la félicité, des félicitations et de la bonne nouvelle, et guide vers nous les âmes altières, et fais que, par leur orientation vers nous, elles soient satisfaites et agréées, et rend belle notre fin en ce monde et dans l’autre, et fais de Ton amour et de l’amour de Ton Bien-aimé, notre Seigneur Muhammad – qu’Allah prie sur lui et le salue – pour nous, dans les deux demeures, un trésor et une provision, et fais-nous être de ceux par qui Tu as élevé les rangs de Tes amis véridiques (al-ṣiddīqīn) et par qui Tu as exalté les aspirations de Tes élus pieux (al-muttaqīn), et par l’amour desquels Tu as illuminé les discernements de Tes saints réalisateurs (al-muḥaqqiqīn), et par qui sont apparus les secrets de Tes pieux sincères et certains, par Ta grâce et Ta générosité, ô le Plus Miséricordieux (25) des miséricordieux, ô Seigneur des mondes. Ô Allah, une joie, une joie qui nous ouvre la porte du succès et de la prospérité, et nous fasse connaître la voie de la droiture et de la réforme, et rends-nous aptes à recevoir le flux de Ton secret lumineux et à aspirer les effluves de Ton parfum théologique (al-lāhūtiyy) et samadānique (al-ṣamadāniyy, relatif à l’Éternel), et prends-nous vers Toi à partir de Toi, et accorde-nous la suffisance en Toi par Toi, et ne fais pas de nous des séduits par nous-mêmes, voilés de la beauté, et protège-nous dans l’action et la parole, ô Détenteur de la générosité, de la faveur et de l’abondance, ô le Plus Miséricordieux des miséricordieux, ô Seigneur des mondes. Ô Allah, fais-nous être de ceux qui ont embarqué sur les navires de la perspicacité, et ont voyagé dans les déserts de la proximité et de l’approche, et ont jeté l’ancre dans les mouillages de la préservation et de la sécurité, et ont retroussé la manche de l’obéissance avec le sérieux, et ont veillé sur leur Maître dans le secret et en public, et que le témoin de la sollicitude divine a appelé par la langue des bonnes nouvelles saintes : « Approche-toi, car Nous t’avons ouvert les portes des jardins, et Nous t’avons traité avec le pardon et l’absolution, et Nous t’avons accordé ce qu’aucun œil n’a vu, qu’aucune oreille n’a entendu, et qui n’est jamais venu à l’esprit d’un humain, parmi les chambres, les palais, les houris et les jeunes serviteurs. » Que sur toi soient la meilleure prière et la plus pure salutation d’Allah, ô flambeau des mondes, et bien-aimé du Roi Juge, ô mon maître, ô Messager d’Allah. * Muhammad le Loué, Ahmad le Louangeur, * et qui est comme lui parmi les gens pour louer Allah ? * Un bien-aimé de toute l’existence, aimé, * pour lui, au-dessus du pied du Trône, les louanges demeurent. * Ahmad est le sultan de tous les mondes, * vers lui, par le besoin, montent les degrés. (26) * Par lui, les gens des rangs s’élèvent dans les hauteurs, * et pour eux s’élèvent, auprès de Dieu, des demeures. * La vie des cœurs des connaisseurs est son affection, * bienheureux le serviteur qui aime Ahmad et le trouve. * Il a promis le bien aux gens de son affection, * et Ses promesses sont véridiques, car d’Allah viennent les promesses. * Le plus noble des créatures par l’origine, la maison et le rang, * et qui, parmi les gens, est généreux comme le Messager d’Allah ? * Pour ses lumières, dans le monde invisible, pour les créatures, * des tables ont été dressées pour les prophètes. * Ils ont puisé de sa mer tout objectif, * ô que sont agréables les sources de la mer de Ṭāhā ! * Ils n’en ont rien diminué, même le poids d’un atome, * le puisant diminue-t-il la mer de la prophétie ? * La faveur du Messager d’Allah ne s’arrête pas * à une mesure que connaîtrait celui qui la cherche. * Ô Messager d’Allah, je suis plein d’ardeur * pour toi, et mon cœur est agité par les émotions. * À ton souvenir si doux, je penche avec passion, * comme penche un oiseau sur les branches, en extase. * Penche-toi sur un serviteur debout à ta porte, * par ta vie, les difficultés ne le détournent pas de toi. * De ta faveur, choisis-moi et accorde-moi un instant, * pour que mon bras me soutienne dans les deux demeures. * Sur toi soit la prière d’Allah, et sur toute ta famille, * et tes Compagnons, par qui nous sont parvenues les bases. Un don raḥmānique (ar-Raḥmāniyyah, relatif au Tout-Miséricordieux), un présent ṣamadānique (aṣ-Ṣamadāniyyah, relatif à l’Éternel), des bénéfices fardāniques (al-Fardāniyyah, relatifs à l’Unique), des inclinations de sourates coraniques.

Indeed, We have sent down the Reminder, and indeed, We will be its guardian. ⁴⁴ Falsehood cannot approach it from before it or from behind it; [it is] a revelation from the Wise, the Praiseworthy. ⁴⁵ O Allah, bless and grant peace to our master and lord Muhammad, and to the family of our master Muhammad, the opener ⁴⁶ of the openers of the Furqanic ⁴⁷ chapters, the locus of the jewels of the theophanic ⁴⁸ descents and the gnostic ⁴⁹ secrets, the source of the sciences of subtle truths ⁵⁰ and the holy words, and the lordly openings ⁵¹; O pure one ⁵² of pure origin and lineage, O Yā Sīn ⁵³ of lofty rank and descent, O Ṭā Sīn ⁵⁴ of the element of honor and the tree of knowledge and good manners, O Ṭā Sīn Mīm ⁵⁵ of the string of pearls of prophethood and the chosen jewel of beauty, O Lām Sīn ⁵⁶ of the means of means and the tongue of supplication and desire, O Alif Lām Mīm ⁵⁷ of the Kaaba of circumambulation and the place of humility, submission, repentance, and desire, O Kāf Hā Yā ʿAyn Ṣād ⁵⁸ of the eye of mercy and the patron of grace and the lofty aspiration and ranks, O Ḥā Mīm ʿAyn Sīn Qāf ⁵⁹ of the place of compassion and mercy and the reliever of worries, sorrows, and distress. So bless him, O Allah, and his family with a blessing by which You fulfill for us our needs and desires, and give us rest from the hardship of toil, fatigue, and exhaustion, and save us by it from the heat of the fire of separation and the blaze of wrath, and lodge us by it in the highest Firdaws ⁶⁰ in a house of reeds ⁶¹ with no clamor therein and no fatigue, 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 master of masters and the object of intentions, the locus of blessing and grace, the path of truth and the way of felicities, the key of pre-eternal priority ⁶² in the primacies, the manifestation of the sciences of the Essence and the lights of theophanies, the book of the science of divinity ⁶³ encompassing the meanings of the Names and Attributes, the master of the lote-trees ⁶⁴ and the ultimate of perfections, the trustee of revelation and the seal of the lights of prophethood and messages, the clear of proofs and the pleasing of sayings, the light of the insight of the people of unveilings ⁶⁵ and determinations ⁶⁶, the very soul of the people of illuminated hearts and the subtlety of subtleties and spiritual refreshments ⁶⁷, the pure one upon whom was revealed in the clear Book: light, guidance, and clear proofs, the lamp of understandings, for were it not for his secret permeating the details of particulars and universals and the subtleties of rational and transmitted sciences, the obscurities of difficulties would not be clarified, nor would the various kinds of illusions and imaginations be lifted from the eyes of intellects, nor would the mirror of insights be polished, nor would the types of divine love ⁶⁸ be imprinted in the core of hearts and the unseen of identities, nor would the suns of realities shine upon {He it is Who has sent down to you the Book; in it are verses that are clear ⁶⁹—they are the Mother of the Book—and others that are ambiguous ⁷⁰.} ⁷¹ So bless him, O Allah, and his family, the shining stars, and his Companions, possessors of purified bodies and illuminated insights, with a blessing by which You raise for us ranks, and cause us to traverse the paths of salvation, and have mercy on us through its blessing in life and after death, 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 desire of spiritual souls ⁷² and the ultimate goal of their aspirations, the object of the luminous persons and the gardens of their longing, the interpreter of the unseen sciences and the foundation of their structure, he by whose sun of prophethood Allah swore in His saying: {By the sun and its brightness} ⁷³, and by the moon of his messengership in His saying: {And by the moon when it follows it} ⁷⁴, and by the light of the day of faith in him in His saying: {And by the day when it reveals it} ⁷⁵, and by the night of concealing the secrets of the essential unseen in His saying: {And by the night when it covers it} ⁷⁶, and by the elevation of the heaven of the Law in His saying: {And by the heaven and what built it} ⁷⁷, and by the spreading of the earth of Reality in His saying: {And by the earth and what spread it} ⁷⁸, and by the balancing of the soul's creation in His saying: By the light of His Beloved, then He praised it and blamed it in His saying: {And by the soul and what proportioned it} ⁷⁹, {And inspired it with its wickedness and its righteousness} ⁸⁰, {He has succeeded who purifies it} ⁸¹, {And he has failed who corrupts it} ⁸²; that is, happy is he who disciplines it for piety and guides it; that is, lost is he who distances it from the path of guidance and makes it wretched. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the delight of the worlds and the blaze of the sun and its brightness, the lamp of the gardens, and the light of the moon when it follows it and the coolness of the eyes, and the radiance of the day when it reveals it, and the elixir of faith and the wisdom of the night of spiritual intimacy when it covers it, and the gift of the Merciful and the splendor of the heaven and what built it, and the source of generosity and beneficence and the adornment of the earth and what spread it, and the gift of grace and favor and the honor of the soul and what proportioned it, and the robe of good pleasure and satisfaction, by whom Allah awakened the souls: {And inspired it with its wickedness and its righteousness. He has succeeded who purifies it} ⁸³; that is, happy is he who purifies his soul from sins and makes it grow. {And he has failed who corrupts it} ⁸⁴; that is, lost is he who neglects it and abandons it to wickedness, thus turning it away from the path of good and making it wretched. And if you wish, you may say: {By the sun and its brightness} ⁸⁵—Allah swore by the sun of the majesty of His Eternity when it rose from the rising places of the hearts of the gnostics ⁸⁶, illuminating their secrets with its radiance, in His saying: {By the sun and its brightness}. And by the moon of His Attributes when its lights follow the unveilings of the lights of His Essence in the hearts of the elite of the near ones ⁸⁷, in His saying: {And by the moon when it follows it}. And by the day of the morning of pre-eternity when it manifests to the spirits of the monotheists and the veracious ⁸⁸, in His saying: {And by the day when it reveals it}. And by the night of the bewilderment of the people of annihilation ⁸⁹ in the field of His Oneness, where they cannot perceive the passages of the perception of realities, in His saying: {And by the night when it covers it}. And by the heaven of the hearts of the lovers, in which are the towers of the unseen, wherein travel the luminaries of the Malakūt ⁹⁰ and the Jabarūt ⁹¹, in His saying: {And by the heaven and what built it}. And by the earth of the intellects of the gnostics, which are the places of the rising of the lights of contemplation, for His saying: "And the earth will shine with the light of its Lord" ⁹², in His saying: {And by the earth and what spread it}. And by the rational, gnostic soul which He formed in His form and clothed with His attribute and description in the stages of the unseen and lodged in the depths of hearts, in His saying: {And by the soul and what proportioned it}.

Then He made clear that He, exalted, taught her the ways of the subtle attributes of the Essence and the compelling attributes of the Qualities by Himself without intermediary. So He first taught her the way of understanding until she knew the destructive things, then He taught her the way of gentleness until she knew how to treat them with the saving things. The intended purpose of this is her recognition of the very Reality through the way of compulsion and gentleness, so that she may become perfect in knowledge of her Maker, in His words: {And inspired it [with discernment of] its wickedness and its righteousness.} ⁹³ Then He informed of the success of one who purifies his soul and cleanses it from abominations, by the prior care for him in pre-eternity, from punishment and veiling, in His words: {He has succeeded who purifies it.} ⁹⁴ And of the loss of one who corrupts it through wretchedness and deprivation of witnessing the All-Merciful, in His words: {And he has failed who instills it [with corruption].} ⁹⁵ Then He made clear that whoever the Truth clothes with His attributes and qualities does not fear the consequence of his soul, in His words: {So He does not fear its consequence.} ⁹⁶ Just as the Truth does not fear the consequence of what He executes upon Himself of the dispositions of His decree and judgment, and the wisdom of His withholding and giving: {He is not questioned about what He does, but they will be questioned.} ⁹⁷ Muhammad the Chosen, crown of sublimity, and essence of noble and glorious majesty. He for whom God raised the highest station among the assembly of messengers. Whoever compares his face to the full moon has erred, or says it is like the sun of daytime. The full moon is subject to eclipse, and the sun shows us darkness through eclipse. But from his radiance, those [lights] have shone and displayed beauty, illuminating thereby. O refuge of the distressed, O succor of one who, fearful, seeks shelter and protection in Him. May God, Lord of the Throne, bless him as long as the night raven croaks and the day hawk calls. ⁹⁸ A gift of abundant grace, a rain of moist bounty, an essence of noble lineage, a mine of ancient glory, a night of noble intimacy, a day of beautiful love, a span of long sovereignty, a prophet pure, intimate, speaking, beloved. {O you who wraps himself [in clothing], arise [to pray] the night, except for a little—half of it or subtract from it a little or add to it, and recite the Qur'an with measured recitation.} ⁹⁹ O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the key to the doors of acceptance and good pleasure, the possessor of the clear religion and the white love, the best of those whose light shone in the sky of high stations and illuminated, he whom You swore by the night of his love when it covers the faces of the yearning lovers in Your words: {By the night when it covers.} ¹⁰⁰ And by the day of his union when it manifests to the people of states who are absorbed in the beauty of His Essence, bewildered, in Your words: {And by the day when it appears.} ¹⁰¹ And by Your noble essence in Your words: {And by He who created the male and the female.} ¹⁰² That is, the elite whose hearts are united in love for him, and whose spirits are paired in the loins of their pure and perfect fathers, despite the diversity of his community's striving, in Your words: {Indeed, your efforts are diverse.} ¹⁰³ That is, your paths that lead to God, exalted, with their different methods, ways, lights, directions, perceptions, openings, tastes, drinks, states, stations, ranks, miracles, virtues, and merits. {So as for he who gives} ¹⁰⁴ that is, offers himself and his wealth in the pleasure of his Beloved and the service of his Prophet, {and fears} what would hinder him from that, {and believes in the best [reward]} ¹⁰⁵ that is, in what came from his Lord and what was revealed of the jewels of revelation upon his heart, {We will ease him toward ease} ¹⁰⁶ in following his Muhammadan Sunna and emulating his Ahmadine Sharia. {And as for he who withholds} ¹⁰⁷ that is, falls short in obedience, service, and love of him, {and considers himself free of need} ¹⁰⁸ by his worldly life from knowledge, service, and witnessing his countenance, {and denies the best [reward]} ¹⁰⁹ that is, rejects what God granted him of His greatest good pleasure and the gifts of his message and prophethood, {We will ease him toward difficulty} ¹¹⁰ that is, toward departing from his religion and community, so that he deserves punishment and expulsion, and is prevented from entering Paradise by his deprivation and misery. {And what will his wealth avail him} ¹¹¹ that is, what he has acquired, {when he falls} ¹¹² that is, when his foot slips and he falls into the depths of Hell, then he weeps blood over his opposition, disobedience, and following his lust. {Indeed, upon Us is guidance} ¹¹³ that is, guidance of whoever loves you and follows your Sunna. {And indeed, to Us belongs the Hereafter and the first [life]} ¹¹⁴ that is, the reward of this We give as We will, to whom We will, and We withhold from whom We will. {So I have warned you of a blazing Fire} ¹¹⁵ O people of misery, abandonment, disbelief, immorality, and disobedience. {None will [enter to] burn therein except the most wretched one} ¹¹⁶ who denies Muhammad, may God bless him and grant him peace, and faith in what he brought and his Sharia, {and turns away} ¹¹⁷ that is, turns away from guidance by his guidance and way. {And the most righteous one will be removed far from it} ¹¹⁸ the one who acts according to his Book and Sunna, {who gives his wealth [in charity] to purify himself} ¹¹⁹ that is, spends it in love of him and offers himself in his pleasure and affection, like Abu Bakr al-Siddiq, seeking to be pure before God, without hypocrisy or reputation. {And not [giving] for anyone who has [done him] a favor to be rewarded} ¹²⁰ that is, no favor from anyone that he repays, {but only seeking the face of his Lord, the Most High} ¹²¹ that is, the great gifts and rewards and abundant favors and blessings. {And he is going to be satisfied} ¹²² with what his Lord gives him of recompense and reward in the Hereafter, with what no eye has seen, no ear has heard, and has not occurred to the human heart. And if you wish, you may say: {By the night when it covers} ¹²³ that is, the night of love when it covers the attracted wayfarers, and the day of lordly openings when it manifests to the hearts of the monks of mosques and devout worshippers. Or: the night of manifest unveilings when it covers the faces of the arrived poles, and the day of merciful affections when it manifests in the sky of the intellects of the firmly established pegs. Or: the night of lordly glad tidings when it covers the faces of those who guide to God, the truthful, and the day of gnostic signs when it manifests to the insights of those who speak of the secrets of the unseen. Or: the night of beneficent breezes when it covers the states of those who seek forgiveness at dawn, the repentant, and the day of eternal joys when it manifests to the hearts of those who rejoice in the pleasure of their Lord, the successful. Or: the night of intimacy and solitary descents when it covers the assemblies of those who bow and prostrate and those who sleep and remember, and the day of gnoses and luminous gifts when it manifests to the innermost beings of the acting scholars and the perfect gnostics. Or: the night of effacement and annihilation when it covers the consciences of those who yearn to see the beauty of the Essence, the longing ones, and the day of sobriety and bliss when it manifests in the manifestations of those revived by the spirit of union, those burdened with the wine of love, the tasting ones. Or: the night of whispered prayers when it covers the circle of those who supplicate in the darkness of night, the humble, and the day of response when it manifests in the prayer niches of those who obey the commands of their Lord, the obedient. Or: the night of miracles when it covers the houses of those who hold fast to the rope of God, the trusting, and the day of acceptance and good pleasure when it manifests. {So as for he who gives} ¹²⁴ the due of servitude and offers himself in its pleasure, {and fears} ¹²⁵ that is, fears the station of his Lord and leaves what prevents him from reaching Our presence and enjoying the perfection of Our vision, {and believes in the best [reward]} ¹²⁶ that is, in the word of sincerity that leads to entering Our Garden, {We will ease him toward ease} ¹²⁷ that is, toward all worldly and otherworldly goods and sensory and spiritual gifts. {But as for he who withholds} ¹²⁸ that is, falls short in obedience to Us, {and considers himself free of need} ¹²⁹ by his worldly life from worship of Us, {and denies the best [reward]} ¹³⁰ that is, does not fulfill Our rights and does not strive his utmost in seeking Our pleasure, {We will ease him toward difficulty} ¹³¹ that is, toward deeds that lead to not fulfilling Our covenants and stopping at Our limits. {And what will his wealth avail him when he falls?} ¹³²

Meaning: He perished and immersed himself in his desires, and something occurred to him that prevented him from reaching Us and turning to Us with his whole being. ﴾Indeed, upon Us is the guidance﴿ Meaning: Guidance to the truth by establishing proofs, clarifying the laws, and stopping at the limits, and preserving the trusts. ﴾And indeed, to Us belong the Hereafter and the first [life]﴿ So the misguidance of those who go astray from the people of wretchedness and abandonment does not harm Us, nor does the guidance of those who are guided from the people of obedience and faith benefit Us. ﴾So I have warned you﴿ Meaning: I have frightened you ﴾of a Fire that blazes﴿ And it is the Fire of separation and severance that burns the hearts of those who are heedless of Our remembrance ¹³³ and turn away with their hearts and bodies from directing themselves to Us. ﴾None will burn therein except the most wretched who denies and turns away﴿ Meaning: The one for whom the paths of Our guidance have been multiplied, yet the lights of Our friendship have not shone upon his heart. ﴾And the most righteous will be removed from it﴿ Meaning: He will be kept far from it ﴾the most righteous﴿ Meaning: The believer whom Our care has encompassed and Our mercy and forgiveness have covered. ﴾Who gives his wealth to purify himself﴿ Meaning: He tests his states and deeds, and purifies his limbs through obedience, piety, and disavowal of personal plans, choices, and claims. ﴾And not for anyone who has a favor to be rewarded﴿ Meaning: Whoever does a deed to be rewarded for it. ﴾But only seeking the Face of his Lord, the Most High. And he will surely be satisfied﴿ With what his Master rewards him with in the Garden of gnosis and spiritual gifts when the treasuries of gifts and subtleties are opened, and the breezes of divine effusions and affections blow. And if you wish, you may say: ﴾Indeed, your efforts are diverse﴿ Meaning: Your deeds are varied in this world and the Hereafter; among them are good deeds and among them are evil deeds. ﴾As for he who gives﴿ The rights of God through obedience to Him in all things ﴾and fears [God]﴿ And fears God ﴾and believes in the best [reward]﴿ Meaning: The best quality, which is Islam. For this reason, some have interpreted it as "There is no god but God" or as the best reward, which is Paradise. ﴾We will ease him toward ease﴿ Meaning: We will prepare him for the easy path, which is doing good deeds and abandoning evil deeds. ﴾But as for he who withholds﴿ Meaning: Withholds his wealth or obedience to his Lord in an absolute sense. ﴾and considers himself self-sufficient﴿ Meaning: He considered himself independent of God and did not obey Him, or he was content with this world over the Hereafter. ﴾and denies the best [reward], We will ease him toward difficulty﴿ And it is the opposite of ease. ﴾And what will his wealth avail him when he falls?﴿ ¹³⁴ Meaning: When he perishes and falls into the depths of Hell prepared for Our enemies who deny Our reports and tidings. ﴾Indeed, upon Us is the guidance﴿ Meaning: The clarification of good and evil for those who are guided to good and guided, or who deviate from the path and fall into the abysses of destruction and ruin. ﴾And indeed, to Us belong the Hereafter and the first [life]﴿ Whoever desires the immediate [world], We hasten for him therein what We will for whom We intend; then We appoint for him Hell, which he will burn in, blamed and rejected. And whoever desires the Hereafter and strives for it with due effort while being a believer—those are the ones whose effort is appreciated. ﴾So I have warned you of a Fire that blazes﴿ Meaning: It flames and ignites. This is an address from God or from the Prophet, may God bless him and grant him peace, with an implied "Say: None will burn therein except the most wretched who denies Muhammad, may God bless him and grant him peace." ﴾And the most righteous will be removed from it﴿ Meaning: The most righteous believer will be kept far from it. ﴾Who gives his wealth to purify himself﴿ Meaning: He purifies his wealth and spends it seeking God's pleasure. ﴾And not for anyone who has a favor to be rewarded﴿ Meaning: He does not do good as a reward for a favor that someone has bestowed upon him previously; rather, he does it purely for the sake of God. ﴾But only seeking the Face of his Lord, the Most High. And he will surely be satisfied﴿ A promise from God Almighty that He will give him what pleases him in the gardens of Paradise, of everlasting bliss, chambers, palaces, houris, and servant boys, and eternal life in the neighborhood of His beloved, our master Muhammad, may God bless him and grant him peace, the essence of all beings and the best of the descendants of Ma'add and Adnan. O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the light of insight and wisdom, the key to the doors of goodness and hope, for whom You combined in the oath on his honor between light and darkness by Your saying: ﴾By the morning brightness and by the night when it grows still﴿ Because the morning brightness is the time of the rising of the sun of realities upon the hearts of the gnostics, and the blowing of the breezes of openings and subtleties upon the hearts of the yearning lovers, and the unveiling of the veils of the vision of beauty from the perceptions of the minds of the perfect and arrived ones. ﴾And by the night when it grows still﴿ The light of the Truth appears in it and manifests in it for those He chooses from among His special servants and selects, and He singles out whom He wills in it with His mercy and approves, and guides to Him those who turn in repentance and choose, because it is the time of the ascent of spirits, the opening of the treasures of profits, and the standing for worship with the forms of bodies, and the agitation of the nightingales of the people of goodness and righteousness in the gardens of success, and the intimate conversations of the rememberers and the sleeplessness of the witnesses, and the yearning of the birds of the ascetics, and the abundance of striving of the workers, and the joy of the faces of the devout, and the flow of tears of the fearful, and the comfort of the loneliness of the bowing and prostrating. In it is the hour of the unveiling of the veil, the hearing of the address, and the meeting of the spirits of the beloved ¹³⁵, and the descent of the King, the Bestower, to the heaven of intellects, a descent of mercy, affection, love, and closeness, saying: "Is there anyone seeking forgiveness that I may forgive him? Is there anyone repenting that I may accept his repentance? Is there anyone supplicating that I may answer him? Is there anyone asking that I may give him?" ﴾Your Lord has not taken leave of you﴿ Meaning: He has not drawn a curtain of His veil between you and Him, nor deprived you of His conversation and the sweetness of His address.

And He has not distanced you from His Presence and the Majesty of His Station since He chose you for Himself, and created your light from the light of the glory of His Holiness, and nurtured you in the cradle of union and nourished you with the milk of proximity, and singled you out by the elevation of rank and regarded you with the eye of belovedness, and called you by the name of servitude, and made known to you the reality of Lordship, because you are the treasury of His all-encompassing secret and the repository of the light of His radiant revelation and the object of His will and the substance of His effusions and the locus of the essence of His descents. ﴿وَلَمَا قَلَى﴾ That is: He has not hated you since He loved you, nor distanced you since He brought you near, nor removed you since He connected you, nor neglected you since He honored and preferred you, because you are regarded with the eye of care, singled out for the secrets of sainthood (wilāyah), and supported by the light of guidance. ﴿وَلَلْآخِرَةُ﴾ Which has stored up for you therein the great treasures, and bestowed upon you therein what no eye has seen nor ear has heard of holy gifts and immense bestowals, and especially the vision of the Face of the Generous One (al-Karīm), which none attains except through the mediation of your great station (jāh). ﴿خَيْرٌ لَكَ مِنَ الْأُولَى﴾ In relation to what was granted to you therein of the highest honor and the loftiness of station and the majesty of the most exalted rank and the giving of the keys of the divine treasures and the secrets of the Aḥmadī prophethood and the Muḥammadī message and the unveiling of the unseen and the support by dazzling miracles and clear signs. For the bliss of the Hereafter is without end, and its holy perfections are incomparable, and what He has singled you out for therein—of the Pond of Abundance (al-ḥawḍ al-mawrūd), the Banner of Praise (liwā’ al-ḥamd) held aloft, the Great Intercession (al-shafā‘ah al-kubrā), and the Praiseworthy Station (al-maqām al-maḥmūd)—cannot be compared to all the perfections and stations that have appeared in existence, nor can it be compared to all that He has effected through your hands in the abode of this world of the gifts of generosity and bounty. ﴿وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى﴾ That is: He will delight your eyes in your community with all that you love and are pleased with, and will satisfy you therein with complete satisfaction, and will clothe you with the lights of satisfaction (riḍā), and dress you in the garments of satisfaction, and establish you in the station of satisfaction, and regard you with the eye of satisfaction, and seat you upon the throne of satisfaction, and address you with the address of satisfaction, and open for you the doors of satisfaction, and place in your hand the keys of satisfaction. So you are the bride of the carpet of satisfaction, the bearer of the banner of satisfaction, the companion of the Presence of satisfaction. Therefore He addressed you with His most holy and most pleasing address, and said to you: ﴿وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى﴾ Because the lover strives for the satisfaction of his beloved and aids him in attaining his desire, especially one who is the dearest of beloveds to Him, the closest to Him, and the most honored by Him. And that is a particularity (khuṣūṣiyyah) with which you have been singled out above all other prophets, and a care (‘ināyah) that preceded for you before the existence of water and clay. ﴿أَلَمْ يَجِدْكَ يَتِيمًا﴾ In the lap of servitude, so He sheltered you in the bosom of Lordship and spread over you the wing of belovedness. ﴿وَوَجَدَكَ ضَالًّا﴾ In the desert of the Self-Subsistent (al-Qayyūmiyyah) gnoses, and lost in the wildernesses of the might of Eternity (al-Daymūmiyyah), so He guided you to Himself, chose you, adorned you with the jewels of His message, selected you, entrusted you with the secret of His revelation, approved you to be the servant of His service, the lord of His grace, the imam of His Presence, the locus of His regard, the bride of His kingdom, and the chief of His dominion. ﴿وَوَجَدَكَ عَائِلًا﴾ Of sacred traditions (al-aḥādīth al-qudsiyyah), divine sciences (al-‘ulūm al-ladunniyyah), and prophetic particularities (al-khaṣā’iṣ al-nabawiyyah), so He enriched you with holy gnoses and bestowals, and the secrets of the Merciful gifts, and the splendors of the angelic lights, so that you might be the light of lights and the secret of secrets. And He singled you out for the particularities of His lordly grants and the subtleties of His eternal gnoses, so that you might be the exemplar of the pious, the master of the chosen messengers. ﴿فَأَمَّا الْيَتِيمَ﴾ Who is stripped of the garments of love, veiled from the Presence of proximity. ﴿فَلَا تَقْهَرْ﴾ Because you are the very essence of My mercy, the locus of My grace and beneficence; I have made him beloved to Me and made Me beloved to him; his longing is for the vastness of My mercy and the paradises of My gardens. For I have placed in your hand the treasures of My care, the keys of My felicity, the seals of My will, and the banner of My intercession. ﴿وَأَمَّا السَّائِلَ﴾ The poor one in need of the treasuries of My bounty, which are inexhaustible. ﴿فَلَا تَنْهَرْ﴾ That is: Do not turn him away if he comes to you seeking the secrets of My wisdom, the abundant blessings of My grace, the secret of My sainthood (wilāyah), and the paths of My guidance. ﴿وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ﴾ That is: By the manifestation of My grace upon you and what I have deposited with you of the secrets of prophethood and the seals of the message, and what I have gathered in you of the attributes of the prophets, the character traits of the messengers, the states of those who have attained union, and the perfections of the perfect. For speaking of blessings is gratitude that necessitates an increase of blessings and attracts the gifts of generosity. And you are the spirit of all praises, the effusion of their lights, the element of their origin, the treasury of their grace, the repository of their totality, the culmination of their perfections, and the ultimate end of their kind and species. For I have derived for you from My Name, the Praiseworthy (al-Maḥmūd); so you are Muḥammad and you are Aḥmad; in your hand is the Banner of Praise (liwā’ al-ḥamd); you are the possessor of the Praiseworthy Station (al-maqām al-maḥmūd). So there is no light except from your light that shines forth, and no ultimate end except from the brilliance of your secret that is recited. So to you belongs the highest honor, the most manifest light, the most exalted rank, the sweetest source; and you are the universal world (al-‘ālam al-kullī). By your particularity, both intellectual and transmitted evidence has testified; through you the order of the higher and lower worlds has been composed. There is nothing but that it is attached to you, and no good but that it is spread from the sea of your generosity, and no affair but that it is firmly established and regulated by the might of your lordship. For were it not for the intermediary, what is bound would be lost, as it is said. So in your perfect human (insānuka al-kāmil) the sciences of realities have gathered; in your luminous temple (haykaluka al-nūrānī) the meanings of symbols and subtleties have been inscribed; from the sea of your gnoses the prophets, messengers, and all creatures have drawn; in your Aḥmadī perfections the subtleties of expressions have vanished; in your Muḥammadī attributes the sciences of allusions have perished. How could My most intelligent ones grasp your reality, or My chosen ones circle around your precinct, or My pious ones reach the height of your station, or My saints pass beyond the Lote Tree of your Utmost Boundary (sidrat al-muntahā), or My beloveds cross the sea of your generosity, or My prophets ascend to your noble essence? You are My greatest veil (ḥijābī al-a‘ẓam), the most magnificent pavilion of My might (surādiq ‘izzī al-afkham), the most comprehensive cloud of My mercy (saḥāb raḥmatī al-a‘amm), the most noble attendant of the carpet of My Presence (shāwish bisāṭ ḥaḍratī al-akram). Were an angel to approach you, he would be burned by the ray of My splendor; were an angel to extend toward you, a glance from My register of truthful ones would consume him; were a human or jinn to aspire to your high station, he would be outweighed by the stars of My attributes. ﴿وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ﴾ And you are the lamp (miṣbāḥ) of My light and the locus of My manifestation. ﴿سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ﴾ And if you wish, you could say: From the honor of this noble prophet with his Lord, and the perfection of his rank before Him and his high station, He swore to him an oath of particularity, love, election, and proximity, by His saying: ﴿وَالضُّحَى وَاللَّيْلِ إِذَا سَجَى﴾ So “the forenoon” (al-ḍuḥā) is the station of witnessing (maqām al-ashhād). ﴿وَاللَّيْلِ إِذَا سَجَى﴾ Is the station of the veil (maqām al-ghayn) concerning which he said: “Indeed, a veil comes over my heart” (innahu layaghānu ‘alā qalbī), meaning the very essence of secrets, love, and affection. ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى﴾

That is: He has never cut off from you the revelation since He chose you, nor has He abandoned you since He selected you for the secret of revelation and His approval, nor has He hated you since He loved you and brought you near to His carpet and His speech and His selection ¹³⁶. Rather, He established you in the station of humanity, distinguished with majesty and veneration in the pre-eternal precedents, purified from the impurities of human wills and fancies in the sacred hadiths ¹³⁷ and the heavenly books. How could there enter into your Muhammadan elect status ¹³⁸ any defect from the side of actions, or any change from the discourse of words and the fluctuations of states, since you are transcendent above likenesses and kinds of forms? For I have clothed you with the garment of My perfection, adorned you with the attributes of My majesty and beauty, and granted you the secrets of My Self-Subsistence ¹³⁹ in the station of My nearness and union. So I have not veiled you from Me since I sent you to My creation, nor have I neglected you since I entrusted you with the delivery of My trust and the fulfillment of My right. ﴿And the Hereafter﴾ That is: what I have stored up for you with Me of the Praiseworthy Station ¹⁴⁰ and the Great Intercession ﴾is better for you than the first﴿ That is: what I have given you of prophethood and messengerhood, and the high rank and perfection of veneration and majesty, and what you will find with Me on the Day of Meeting and Union, in comparison to what I have honored you with in this world of the perfection of knowledge and the unveiling of the veil of beauty, is but like a drop in the oceans, or a dot from the clouds of rain, or a mustard seed in a vast desert. And if something of what I have stored up for you in the Hereafter were to be unveiled to you, you would not look at any of the embellishments of this world and its glorious monuments. ﴿And your Lord will give you, and you will be satisfied﴾ That is: He will grant you the vision of His Face, transcendent above likeness and the accidents of temporality, since nothing of the desirable things of the worlds has affected you, nor has your aspiration soared except for the vision of the Face of your Master, the King, the Judge, and for intercession for your community, which is promised pardon and forgiveness. And this is a glad tiding for them of salvation, safety, and the attainment of everlasting bliss in the abode of eternity and honor, because you will not be satisfied except with their salvation from punishment and their entry into Paradise without reckoning, reproach, or blame. ﴿Did He not find you an orphan﴾ That is: cut off from Him in it ﴾and give shelter?﴿ That is: so He sheltered you from yourself to Himself, and found you bewildered about the perception of His reality, so He anointed your eye with the kohl of His love and the lights of His awe until you perceived Him through Him and knew Him with true knowledge. ﴿And He found you astray and guided﴾ That is: He found you among a people of misguidance as if you were one of them, so He guided them through you to tawhid ¹⁴¹ and prophethood. And it is said: astray from what you were upon of prophethood, the Qur'an, and the Shari'a, not knowing anything, so He guided you to what you are upon. And it is said: He found you astray on the night of the Mi'raj ¹⁴² when Jibril ¹⁴³ left you and abandoned you not knowing the way, so He guided you to the Footstool of the Throne. And it is said: He found you astray in the love of your Beloved, so He guided you to His love. And it is said: He found you bewildered about the meaning of the explanation of the Book, so He taught you its explanation. The report of your Master about your state before revelation, and He mentioned His blessings by His saying: ﴿Did He not find you an orphan and give shelter? And He found you astray and guided﴾ And it is said: ﴿And He found you in need﴾ That is: in need of the treasures of the sciences of pre-eternity and the union of eternity, so He enriched you with them. So if that is the case, then be gentle with everyone cut off from Him while in the orphanhood of separation and longing for the outpouring of succor, the might of eternity, and the knowledge of the One, the Unique. And it is said: He found you poor in soul, so He enriched your heart. And it is said: poor towards Him, so He enriched you with Him. And it is said: rich in knowledge, poor in its rulings, so He enriched you with it. And it is said: He found you in need, supporting the creation with knowledge, so He enriched you with the Qur'an, knowledge, and wisdom. And it is said: He found you in need of companions, needing them, so He multiplied for you brothers and helpers. And it is said: ﴿And as for the favor of your Lord, proclaim﴾ That is: poor in what is other than Him, so He enriched you with His saying: "Sufficient is He for you." ﴿So as for the orphan, do not oppress﴾ Because you were an orphan. ﴿And as for the beggar, do not repel﴾ Because you asked Allah Almighty: ﴿And as for the favor of your Lord, proclaim﴾ Meaning the favor of this world and the Hereafter. The favor of this world is the Qur'an and guiding the creation to faith, and the favor of the Hereafter is the acceptance of intercession and the perfection of pleasure and good pleasure. And it is said: the favor of love, elect status, special distinction, and chosenness. And if you wish, you may say: ﴿So as for the orphan, do not oppress﴾ That is: make known the realities of Our gentleness and the breadth of Our piety and beneficence to every desiring orphan, and manifest some of what you have been unveiled of Our secrets, lights, pardon, and mercy to every one longing for Our meeting, and make them beloved to Us by your speaking about Us that I forgive them their sins and grant them all their requests. For the believers are all orphans of Allah in His care, so do not oppress them, i.e., do not distance them from you, and delight them with the attainment of wishes and the achievement of goals. ﴿And as for the beggar, do not repel﴾ That is: do not conceal your honor, the perfection of your forbearance, and what Allah has granted you of perfections from every seeker. For the beggars are the captives of Allah, so do not repel them, but maintain connection with them, be gentle with them, and soften your side to them. ﴿And as for the favor of your Lord, proclaim﴾

That is: Proclaim the blessings of your Lord upon you and what He has bestowed upon you of openings (al-futūḥāt) and kinds of generosity (al-karam), for you cannot reach their utmost, but that you may thereby know your inability to enumerate His blessings and His favor (al-minnah) upon you. For He has made Himself known to you through a special manifestation (al-tajallī al-khāṣṣ) in the noblest of sanctuaries, and enriched you with complete knowledge (al-maʿrifah al-tāmmah) beyond proofs and witnesses. The entire cosmos rejoiced in your light, and the Truth became clear and rejoiced through your appearance; the celestial kingdom (al-malakūt) diffused its fragrance from the scent of your perfume and became fragrant; from the forelock of your face its dawn split and shone brightly. Through you its jewels were ordered, its splendors shone, its traces appeared, and its glories were magnified. For your sake I created it, through your appearance I honored it, through your mission (baʿthatik) I purified it, and through your religion I perfected it. So act freely in My kingdom, stroll in the carpet of My presence, seize the secret of My regard, open the treasuries of My mercy, delight in the palaces of My paradise, frolic in the fields of My blessing, raise the banner of My might, and deliver sermons in the circle of My beloved ones. For you are the sun of My prophethood, the crown of My messengership, the path of My guidance, the lamp of My sainthood (wilāyatī), the eye of My care, and the fortress of My protection. (52) Your attributes are part of My attributes, and your names are part of My names. Through your noble names supplications are answered, and through your blessed supplications the dead are revived. Your supreme—nay, your magnificent—essence has gathered the realities of all existent things; your noble prophethood has encompassed all prophethoods; your exalted messengership has embraced all messengerships; your beautiful attributes have contained all kinds of perfections; your most radiant light (nūruka al-abhā) from which lights split forth; your most manifest secret (sirruka al-ajlā) from which all secrets branched; your most luminous day encompasses all days; your most evident judgment encompasses the meanings of all judgments; your preserved Book (kitābuka al-maḥfūẓ) encompasses the books revealed to all prophets; your observed station (jāhuka al-malḥūẓ) encompasses the station of all the chosen ones; your great character (khuluquka al-ʿaẓīm) includes the character of the beloved and the pious; your lenient law (sharīʿatuka al-samḥāʾ) abrogates all laws; your radiant countenance (ṭalʿatuka al-gharrāʾ) veils all forerunners. And if you wish, you may say: When the circle of existence expanded with the rays of his Muḥammadan lights, and the garment of majesty and the veil of protection were rent for his lofty aspiration, and he witnessed the secret of the Spirit—what was inscribed for his praised bride in pre-eternity and the pages of the Tablet—your aspiration is to stop at what he bore of the burdens of prophethood and messengership, which set and rise in the eye of his Muḥammadan reality, and what he witnessed of the flashes of glorification and majesty (53) that shine and appear upon his Chosen (al-Muṣṭafawī) temple, and he yearned for what was specially granted to him of divine perfections and noble lordly gifts, and what he was honored with of the perfection of the gifts of proximity and election, and the perfection of love and selection. And Allah manifested his distinction by removing the veil, lifting reproach, and granting the honor of the station. He chose him from His creation, selected him, drew him to His side, and gave him refuge. He seated him upon the throne of lordship and approved him, making him among the people of speciality, closeness, and nearness. He bestowed upon him the light of the secret, the secret of the secret, and the elevation of rank, and preferred him over all prophets, messengers, and all beloved ones. He granted him the subtleties of His wisdom, poured upon him abundant blessings, comforted the constriction of his awe, and removed the anxieties of his solitude with delightful discourse and the loftiest response. He placed in his hand the keys of acceptance and satisfaction, and illuminated with his Muḥammadan light the sanctuaries of holiness, the paradises of gardens, and the summit of the White Pearl. And He swore to his pure earthly bride and his approved sultan with His words: “By the night when it covers, your Lord has not forsaken you, nor does He hate you, and the Hereafter is better for you than the first, and your Lord will give you, and you will be satisfied” (Qur’an 93:1-5). And He awakened his sound intellect by disavowing the follies of the soul and pretension, and purified his noble heart from inclining to fear, panic, terror, and complaint. He established him through the multiplicity (54) of successive blessings upon him in secret and whispered counsel, with His words: “Did He not find you an orphan” in the laps of protection, “and give you shelter? And He found you wandering” in the cradle of religion, “and guided you? And He found you in need” in the station of asceticism and chastity, “and enriched you?” (Qur’an 93:6-8). And He hinted to him a subtle hint, and intimated to him a sublime intimation with His words: “So as for the orphan, do not oppress him” (Qur’an 93:9), because you are the source of My bounty and beneficence, the eye of My mercy, grace, and favor. “And as for the beggar, do not repel him” (Qur’an 93:10). For I have adorned you with noble character traits, chosen you from the pure wombs and the core of lineages, and commanded you to proclaim what I have illuminated upon your inner being of witnessing the secrets of the kingdom (al-mulk) and the celestial kingdom (al-malakūt), and the burning of the seven heavens, and what I have honored you with of the keys to the treasuries of the unseen, abundant blessings, and gifts of provisions, so that you may be a receiver from Me and the best of proclaimers, and fulfill gratitude for what I have sent down upon your heart of My witnesses: “And as for the blessing of your Lord, proclaim it” (Qur’an 93:11). For I have granted you a secret that no inspired or divinely inspired one has accessed, nor has any tablet contained it or any pen inscribed it. And I have taught you of the sciences of My attributes and names what you did not know, and raised your rank in the highest assembly, and honored your community over all communities. So, O Allah, bless this prophet, pure in origin and end, praised for his great character in the Surah “Nūn and the Pen” (Qur’an 68:1), and upon his family, the nobles of Arabs and non-Arabs, and his companions, pure in character and nature, a blessing that makes us among those whose breasts You have gladdened with springs of sciences (55) and wisdom, whose rank You have raised in the carpet of might, and whom You have honored above every possessor of standing, and given what no eye has seen, no ear has heard, nor has it occurred to any human heart in the abode of reward, bounty, and generosity, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. Muḥammad is the guide, the intercessor, and for him ❖ Are strands of virtue, some of which cannot be enumerated. And he whose origin and element are pure among mankind ❖ For Allah is an origin and element pure from which he came. A noble prophet, intercessor, and one whose intercession is accepted ❖ Kind, merciful, pure, and purified. The imam of creation, the qiblah of religion and guidance ❖ By the light of his radiance, the gatherer of beauty, most radiant. A prophet from the shining sun and the forenoon ❖ And the full moon of darkness, more splendid, more radiant, and more dazzling. O seal of the noble messengers, and he upon ❖ Whose intercession on the Day of Gathering the little finger is clasped.

O sea of knowledge, sweet to drink, and how often have we * ventured upon your pool on the day of crowding ¹⁴⁴. Upon you be the peace of God, as long as a speaker speaks * of your remembrance, or a man prays when you are mentioned. And may the lover's heart never perish in love * for that is with God more beneficial and worthy. O God, O He who split the seam of intellects with the lights of His knowledge, and opened the doors of proximity and entry for the people of * His obedience and service, and loosened tongues with the perfection of His praise and gratitude for His blessing, I ask You, O my Master, by the right of * {By the sun and its brightness, and the moon when it follows it, and the day when it reveals it, and the night when it covers it} ¹⁴⁵ * that You uncover from the eye of the heart its veil and its covering ¹⁴⁶ so that it may witness things as they are * clearly and see them, and by the sanctity of Surah al-Duha ¹⁴⁷ and the secret of {Then He revealed to His servant what He revealed} ¹⁴⁸ * and by the gate of al-Duha ¹⁴⁹ which none enter except those who pray the Duha prayer, and by the witnessing-places of good and the seasons * of virtue and the honor of the Feast of Sacrifice ¹⁵⁰, that You make me among those who vanished in the beauty of Your Essence, so their * form faded and was effaced, and they awoke from the intoxication of the drink of Your love and became sober, and by the secret of the oath which * You swore to Your beloved, our master Muhammad, may God bless him and grant him peace, in Your words {By the morning brightness and the night when it covers} ¹⁵¹ * that You grant me an opening ¹⁵² coupled with witnessing You and Your proximity, which whoever attains is saved, and a secret * attached to Your knowledge and Your love, which whoever possesses reaches from Your pleasure and the pleasure of Your Messenger what * he hoped and wished, and You unveil for me the stations of sainthood ¹⁵³ in a successive unveiling upon sainthood by which * the perfection of manifestation and clarity is attained and the reality of intimacy in company and solitude is perceived, and You protect me * thereby from sudden afflictions and trials, and raise me to the stations of proximity and nearness and might * and loftiness, and grant me among Your saints the lofty station and high degrees until the incoming of my state speaks with the secret * of {The sight did not swerve nor did it transgress} ¹⁵⁴ * and the tongue of my speech with the witness * {And the Hereafter is better for you than the first} ¹⁵⁵ * and You cause the springs of Your secrets to gush forth from the eye of my heart, and make it for the descents of Your sciences and the jewels * of Your receptions a heaven and an earth, and immerse me in Your holy love and Your perfections * divine ¹⁵⁶ in sense and meaning, wholly and partially, and grant me from Your subtle unseen gifts and Your bestowed * knowledges and Your acquired sciences ¹⁵⁷ what satisfies and pleases me, and make me hear a holy hearing by which my * core settles and I find the coolness of its sweetness descending upon my heart, and by which I expose myself to the breezes * of {And your Lord will give you and you will be satisfied} ¹⁵⁸ * and give me refuge in You with a refuge of truth, love, union, and proximity, and teach me from Your presence a knowledge * by which we understand the guarantee and refuge in Your words {Did He not find you an orphan and give you refuge?} ¹⁵⁹ * and the care of a glance which the people of following and guidance attained in Your words {And He found you lost and guided} ¹⁶⁰ * and the special wealth by which the people of trust in You and sufficiency with You and richness through You realized * in Your words {And He found you poor and enriched} ¹⁶¹ * and create me with the character of the individuals ¹⁶² distinguished by generosity and the most noble kindness in Your words {So as for the orphan, do not oppress} ¹⁶³ * and observe me with the care of the erring who are favored with soundness of hearts and generosity of souls * in Your words {And as for the beggar, do not repel} ¹⁶⁴ * and comfort my loneliness with praise of You so that I have no companion or talker other than You, and the worlds * of my secret are released with the reality of gratitude for blessings so that I am among those who obeyed Your command in Your words: * {And as for the blessing of your Lord, proclaim} ¹⁶⁵ * My God, I ask You by the right of the light * of {By the morning brightness} from which the light of day shone, and by the special quality * of {And the night when it covers} in which You poured forth the seas of secrets and raised by its vigil the aspirations of the free ¹⁶⁶ and adorned * by its intimate conversation the mark of the righteous, and raised by its wakefulness the stations of the chosen, and sweetened the tongues therein * with the subtleties of remembrances, and brightened by supplication therein upon the faces of lovers the flashes of lights, * and facilitated by prayer therein for the petitioners the fulfillment of needs, that You make my heart the day of Your clear lights, * and my intellect the night of Your hidden secrets, and my breast the gardens of Your holy flowers, and my tongue the course * of Your bestowed remembrances, and my heart the treasury of Your unseen sciences, and observe me in the station of expansion * with the eye of {Your Lord has not forsaken you nor does He hate} ¹⁶⁷ * and distinguish me in the presence of reception with the secret of {And the Hereafter is better for you than the first} * and satisfy me with the pleasure of {And your Lord will give you and you will be satisfied} * and guarantee me with the guarantee of {Did He not find you an orphan and give you refuge?} * and guide me with the guidance of {And He found you lost and guided} * and enrich me with the richness of {And He found you poor and enriched} * and create me with the character of {So as for the orphan, do not oppress} * and gift me with the gift of {And as for the beggar, do not repel} * and raise my rank with the care of {And as for the blessing of your Lord, proclaim} * and fill the innermost of my secret with fear and awe of You, and illuminate them with the lights of Your love and knowledge, * and rectify my outward with guidance, success, and obedience, and support my inward with asceticism, trust in You, and contentment, * and free me from every distraction that distracts me from You, and grant me success in every righteous deed that brings me near to You and towards You, * and establish me with sincerity of devotion and perfection of love when turning to You ¹⁶⁸ * and do not give desire any way over me, nor falsehood any proof over my deed, * and guard me from sudden desires and slips, and protect me from whisperings and deviation of changes, * and purify me from the filth of my nature, and illuminate with the lights of Your knowledges my secret and my innermost, and give me * a generous portion of what You have allotted to Your saints of the prophetic inheritance, and grant me through the special qualities of Your beloved * of the dazzling Muhammadan secret ¹⁶⁹, and deal with me according to what is worthy of You of pardon and forgiveness, and do not expose * my innermost, and cast over me Your veil in this world and the Hereafter, by Your grace and generosity, O Most Merciful * of the merciful, O Lord of the worlds. My God, make me among those who preserved the performance of obligations * and observance of times, and adhered to devotion ¹⁷⁰ in mosques and retreats, and performed the Duha prayer * and acted according to the requirements of the tolerant Sharia, and magnified what God swore by for His Prophet, may God bless * him and grant him peace, in His words, exalted be He: * {By the morning brightness, and the night when it covers, your Lord has not forsaken you nor does He hate, and the Hereafter is better for you than the first} * so their forms danced and their spirits trembled and their sorrows departed and they heard the address * {And your Lord will give you and you will be satisfied} * so their longings increased and their tastes became pleasant and a caller called to them * {Did He not find you an orphan and give you refuge?} * so their aspirations rose and their virtues appeared and the care of {And He found you lost and guided} drew them * so their remembrances became sweet and their lights shone and the witness of {And He found you poor and enriched} awakened them ¹⁷¹ * so their attributes became good and their qualities were perfected and they were addressed with the secret of {So as for the orphan, do not oppress} * so they were freed from follies and aspired to the highest stations, and the incoming of {And as for the beggar, do not repel} reminded them * so their seas overflowed with generosity, and they lowered their eyes from what was lost, and the witness of {And as for the blessing of your Lord, proclaim} awakened them * so they rejoiced with utmost joy, and were delighted with what God granted them of youths and houris, and chambers * and palaces, and received glad tidings of entering the abode of eternity and bliss, and they settled themselves

Praise be to God, who has removed sorrow from us. Indeed, our Lord is Forgiving, Appreciative. My God, indeed the forenoon ¹⁷² is a gate among the gates of Your Garden, a treasure among the treasures of Your wisdom, a table among the tables of Your grace, a gift among the gifts of Your favor, and a garden among the gardens of Your mercy. None enters that gate except one who prays it ¹⁷³ and fulfills the obligation of Your right and service, and acts according to the requirements of Your Book and Your Sunnah. So do not make me, O my Master, among those expelled from its gate, nor among those deprived of the bounty of its reward and recompense. Deal with me with Your pardon and forgiveness, O Most Merciful of the merciful, O Lord of the worlds. My God, when the sun of the forenoon shines, the peacocks of the lovers warble in its gardens, the nightingales of the yearning ones dance in its fields, the notables of the diligent hasten to inhale the fragrance of its basil, and the great ones of the knowers ¹⁷⁴ crowd around its most radiant assembly to write in its registers. So I ask You, O my Master, by the radiance of its sun and its splendor, by the flashing of its rays in the hearts of the knowers and its brilliance, by the sanctity of those who persevere in its glorification and prayer, by the care of those who perform its function and seize its blessing, and who stroll in the gardens of its desire, that You place me in its protection, write me in the register of those who pray it, make me inhale the fragrance of its perfume and its scent, drown me in the sea of its generosity and its bounty, brighten my face with its light and its loftiness, shower upon me the clouds of its munificence and its mercy, and make me among those who persevere in its prayer until they attain what they wished, and their soul reaches its goal, by Your favor and generosity, O Most Merciful of the merciful, O Lord of the worlds. My God, the night and the day are two signs among Your signs; the dawn and the daybreak are two manifestations among the manifestations of Your self-disclosures; the morning and the sunrise are two gardens among the gardens of Your breezes; the forenoon and the midday are two lamps among the lights of Your glories; the noon and the afternoon are two witnessing-places among the witnessing-places of Your mercies; the sunset and the evening are two seasons among the seasons of Your tenderness. So grant us, O God, from the fragrant breezes of their scent what will give us glad tidings of Your greatest good pleasure and the vision of Your Essence. Illuminate us with the flashes of their lights that will convey us to the stations of Your nearness and the carpet of Your presences. Bestow upon us from the secret of their secrets what will unveil to us the intricacies of Your sciences and the wonders of Your creations. Make us inhale the fragrance of their remembrances that will elevate us to the ranks of Your might and the highest of Your degrees. Give us to drink from the wine of their pure drink that will stir our bodies with the breeze of Your attractions and ecstasies. My God, I entrust to You in them my breaths, my limbs, my aspirations, my returns, my movements, my stillness, my sleep, my awakenings, my thoughts, and my passing fancies. So direct them in Your obedience, watch them with the eye of Your kindness and care, turn them in the mold of Your good pleasure and happiness, protect them from the evil of disobeying You, and manifest upon them the evidences of Your favor and generosity. And make, O God, my thoughts constantly roaming in the wonders of Your handiworks and the marvels of Your creations. Purify the worlds of my secret in the enclosures of Your holiness and the meanings of Your names and attributes. Unveil for us the subtleties of Your hidden things. Preserve the symbols of my allusion and the gifts of my gnosis from error. Grant me the keys to the treasures of the unseen. Prepare for me a smooth path to reach You. O God, O God, O God, O Most Merciful, O Compassionate, O Forbearing, O Generous, O High, O Great, O Eternal, O Everlasting, O All-Hearing, O All-Seeing, O Unique, O Odd, O One, O Eternal Refuge, O Self-Subsisting, O Possessor of Majesty and Honor, O Most Merciful of the merciful, O Lord of the worlds. So send blessings upon the best of creation, Ahmad ¹⁷⁵, a messenger of God who came guiding to good. He is the supreme master; to him belong might and exaltation; to him belong the highest goal and all lordship. How noble is he upon whom you send peace, and bless him sincerely, not out of habit. Magnify his rank, for he has laid down his burden and has attained an everlasting reward of abundant benefit. May God bless him as long as a bird warbles and as long as a star shines in the horizon. Grant him abundant peace, renewed, that it may be a perpetual fragrance. To him belong the stations of excellence and beauty together, a speech free from restricted tradition. From his light all lights scattered, and from his beautiful essence abundant happiness. His virtues are too exalted in station and multitude; likening them is an injustice, like seeking multiplicity. He came to us while the night of unbelief had drawn its veils, and many a trial was attributed to the hand of an aggressor. He tore the veils of darkness, so suns of guidance shone, good for those who seek to be guided. The guidance of success shone from every side, and he cut off the nose of unbelief in spite of the envious. He carried out the command of God in every state, a messenger who has the noblest seat in virtue. So O Lord, by the guide to You and his companions, the leaders of guidance all, the speech of a monotheist, forgive my slip, O Lord, for I am a wanderer; Your favor is sought, and the like of me is a supplicant. Indeed, from my state I am bound to gloom, with a liver from the excess of my grief distressed. And bless the best of creation, Ahmad, and his eminent companions, the people of night prayer. And as long as a leaf warbles with the melodies of Ma'bad ¹⁷⁶, and peace be upon them as long as a speaker repeats, and as long as a leaf warbles with the melodies of Ma'bad. O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the light of the eye of insight and the heart, the fountain of arrival for the people of speciality and proximity, the substance of the supply of spirits intertwined in the clay of longing and love, the wine of forms snatched by the lightnings of passion and attraction, the chosen one of God, the intimate, who pledged allegiance under the tree of good pleasure and satisfaction, the noble family and companions, the beloved of God, the refined, who drinks the fullest cup from the Kawthar ¹⁷⁷ of the radiances and beneficial gnosis, the remedy and medicine, the foundation for attaining every rare subtlety and the result of the secret of every wondrous wisdom, the friend of God, the fortunate one of visitation and company, the pupil of the eye of unity in the station of "two bow-lengths" ¹⁷⁸ alone, the trustworthy one of God, infallible, purified in his breast from the disease of hypocrisy, envy, and self-admiration, whose breast You Yourself expanded, not by other than You, and purified him from the impurities of wills and choices to make him the mirror of Your self-disclosure, the eye of Your light and Your secret, and prepared him for the places of Your holy descents and Your remembrance, and addressed him with Your saying: "Did We not expand for you your breast?" ¹⁷⁹ So the rising of the sun of essential beauty in you, and the wisdoms prophetic and divine sciences You caused to flow upon your mouth, which then overflowed your form, heart, spirit, soul, secret, and core. So your spirit flew in pre-eternity, and your secret disappeared in what descended upon your heart of the jewels of revelation and came down. Your heart traveled in the realm of divine power, and your soul roamed in the realm of dominion and the treasuries of mercy. Thus your intellect was illuminated in the highest assembly, and your honor and virtue appeared over all the prophets. Therefore, for your Ahmadian secret ¹⁸⁰, You manifested the light of My eternal Essence and My great pre-eternal attributes. So your breast became expanded with the expanse of My Essence, spread with the meanings of My names and attributes. Its expansion increases forever, because the light of My beauty and majesty in it has no limit or end, for they are eternal with the eternity of My Essence, and your breast is the locus of the self-disclosure of My beauties and majesties. So you remained with Me in the court of grandeur and self-disclosure with the majestic attributes, self-disclosure with the attributes of perfections, and the lights of the beautiful attributes, where there is no where, no time, no place, but rather your light is from the light of My Essence in the light of My attributes, and the light of My attributes is in the light of My Essence. So you are between the two lights, veiled by the kinds of reality, sanctified from the illusions of creatures, combining the sciences of the Law and the Path.

﴿And We removed from you your burden ¹⁸¹ ﴿which had weighed heavily upon your back﴾ ¹⁸² — that is, that temporality ¹⁸³ which had weighed down the wing of your lofty aspiration and the perfections of your sublime attributes, so that you might be realized with the divine realities and be characterized with the merciful character traits. ﴿And We raised for you your remembrance﴾ ¹⁸⁴ — that is, We raised it by Our power beyond the perception of every perceiver and knower, and We exalted your remembrance by Our remembrance, and We coupled your name with Our name and caused it to flow upon the tongues of every praiser and describer. Thus, the first and the last could not describe you with the perfection of your chosen (Muṣṭafawī) description, nor could the predecessors and successors grasp your reality, due to what We granted you of My ladunī ¹⁸⁵ knowledge and My qawlawī ¹⁸⁶ secret, because you were stripped by the lights of lordship from the attributes of temporality, adorned with the ornament of holy perfection and prophetic beauty. And if you wish, you may say: The Beloved asked His beloved about what had appeared in his inward from the shining lights, the gifts of secrets, the subtle forms of remembrance, and the night vigil supplications. So He comforted him with the sweetness of His speech, informed him of the might of His station, returned him to the station of servitude and the fulfillment of the right of lordship, and addressed him with His most holy speech in the station of belovedness, as a special favor from Him to him and out of jealousy for him. He said to him: ﴿Did We not expand for you your breast﴾ ¹⁸⁷ with the lights of prophethood and messengership? Did We not widen your innermost being with the gifts of majesty and grandeur? ﴿And We removed from you your burden which had weighed heavily upon your back﴾ through infallibility from lying, concealment, and betrayal. ﴿And We raised for you your remembrance﴾ through the delivery of revelation and the preservation of the trust. And if you wish, you may say: ﴿Did We not expand for you your breast﴾ while you were standing by Our proof, clarifying Our evidence, adorned with the ornaments of Our obedience, crowned with the crown of Our might and care? Thus you were strengthened by the truth, bore the truth by the truth, and called the creation to the truth. So We manifested your superiority over the prophets, messengers, and all creation. ﴿For indeed, with hardship comes ease. Indeed, with hardship comes ease.﴾ ¹⁸⁸ That is, with the hardship of struggle comes the ease of witnessing, with the hardship of separation comes the ease of union, with the hardship of contraction comes the ease of expansion. And He added ease upon ease, making them two eases for the hardship, so that the merit of struggle and patience might appear, along with the effect of what results from them of richness in God and the attainment of abundant reward and recompense. Thus, the hardship is the veil, the first ease is the removal of the covering, and the second is the witnessing of the Generous Bestower. ﴿So when you have finished, then exert yourself, and to your Lord turn your desire.﴾ ¹⁸⁹ That is, when you have finished with what is other than God, then devote yourself to God, seek God's favor through God, whisper to God through God, be courteous to God through God, and be pleased with God through God; then victory, support, and triumph will come to you from God. ﴿Victory from God and an imminent conquest.﴾ ¹⁹⁰ O God, bless and grant peace to our master and lord Muḥammad and to the family of our master Muḥammad, the imam of the imams of the distinguished, the qibla of emulation and affiliation, the light of insight for the people of revelation and inspiration, the sultan of the kingdom, regarded with the eye of veneration and glorification, whom, out of Your kindness to him and his rank and honor before You, You treated with the best of treatment and sweet speech, and You singled him out with the might of status, loftiness of rank, and elevation of station, and addressed him with the expansion of the breast, the removal of the burden, the removal of sins and offenses, and enumerated Your blessings upon him as a manifestation of his lordship and a proclamation of his high station and honor over all people. So You said to him: ﴿Did We not expand for you your breast﴾ which is the tablet of My descents, the rising place of the lights of My attributes, the blowing place of the breezes of My effusions, the pouring place of the clouds of My mercies, the locus of the meanings of the secrets of My words, and the manifestation of the sun of My self-disclosures, shining in the sky of intellects and the perceptions of understandings. Thus, you are the perfect believer in faith, while others derive from what you were specially given of the secrets of gifts and the lights of gnosis. ﴿And We removed from you your burden which had weighed heavily upon your back﴾ — that is, your hesitation before prophethood when you saw that your people were in error and no clear command had come to you from God to remove the darkness of doubts and illusions. So We removed that from you by what you undertook of the burdens of prophethood, whose parts were gathered in you, and the perfection of the message that was sealed with you, in which you were the imam of the noble messengers. Thus, you are the prophet in particularity, while others are deputies of you in emulation and affiliation. You are the messenger realized with the noblest servitude, while others are guided by you, guided aright, and submitted to your obedience with the reins of satisfaction and submission. And if you wish, you may say: ﴿Did We not expand for you your breast﴾ — that is, We widened your innermost being to accept what comes to you and made it the mine of realities and the manifestation of laws and rulings. ﴿And We removed from you your burden﴾ — that is, We removed the observation of creatures from your innermost being, or We removed from you the burdens of prophethood and messengership and lightened them for you, so that you were in them carried, not carrying, without hardship or embarrassment, ﴿which had weighed heavily upon your back﴾ due to the intensity of care and concern for it. And We raised for you your remembrance in the carpet of the special conversation whose fragrance the greatest of the near ones and the most distinguished of the elect among the chosen and the noble angels have not inhaled, because the spirits of the prophets hover around the Throne, while your Aḥmadī spirit is above the Throne regarded with the eye of reverence and respect. In you faith is perfected, through your obedience satisfaction and good pleasure are attained, through your love security and safety are obtained, through your intercession the people of major sins emerge from the depth of misery and abandonment and enter the abode of success, happiness, honor, and bounty. For indeed, with the hardship you endure from the difficulties and the delivery of the message to all people as a bearer of good tidings and a warner, a caller to God by His permission and a luminous lamp, there is ease through the descent of tranquility upon you and your companions, with victory, conquest, triumph, divine support, eternal might, and glory. ﴿Indeed, with hardship comes ease﴾ through the completion of the religion, the perfection of the blessing, the elevation of the word of Islam, and the realization of what was heavy upon the community. So when you have finished delivering what was revealed to you from your Lord, and you turn to your Master with your entirety, your body and heart, and you are in seclusions where you find intimacy with Him and He brings you near, then exert yourself in the niche of servitude, and acknowledge your Master by fulfilling the rights of lordship. ﴿And to your Lord turn your desire﴾ for your Muḥammadan community, which is noble before God, and place it within the circle of your great shelter, station, and rank. For this is a station befitting none but you, the special one, the prophet of your honor, might, and eminence. So intercede, and you will be interceded for; your chosen intercession will not be rejected. Speak, and you will be heard; for I have established you in the station of chosen lordship. Ask, and you will be given; for you are the servant of My Essence, preferred over all the people of the secret and speciality, the prophet of My attributes, ascending in the ranks of proximity and belovedness. For were it not for you, I would not have created forms, nor sent down sūras, nor guided servants to My door, nor given them refuge in My presence, nor removed the curtain of My veil for them, nor honored them with the sweetness of My speech, nor opened for them the gates of My heaven, nor released their tongues with My praise and laudation, nor made them know the perpetuity of My existence and eternity, nor purified them in the beauty of My Essence and the light of My splendor, nor granted them the secret of My attributes and names, nor poured upon them the oceans of My generosity and giving, nor let down upon them the folds of My covering and veil, nor expanded for them the shelter of My forbearance and satisfaction, nor made them rejoice on the day of meeting Me, nor dealt with them with the abundant favors of My blessings, nor clothed the Throne with the majesty of My awe, nor spread the carpet with the secret of My power, nor expanded the Footstool with the perfection of My regard, nor molded hearts upon My innate disposition, nor filled them with the majesty of My greatness.

“My earth and My heavens do not contain Me, but the heart of My believing servant contains Me.” ¹⁹¹ And if you wish, you may say: the Beloved asked His beloved about the state, and removed the intermediaries between him and Him, and removed from him the obscurities of illusions and forms, and addressed him with the tongue of orientation towards Him and approach, when He saw him in the station of bewilderment, astonishment, supplication, entreaty, fear, humility, seeking refuge, and abasement in all states ¹⁹². So He said: “Did We not expand for you your breast?” ¹⁹³ (Quran 94:1) which is flattering with the secrets of proximity and union, illuminated with the lights of Majesty and Beauty. “And We removed from you your burden” (Quran 94:2) by the removal of alienation, disconnection, and separation, which had weighed down your back, which was foremost in the manifestations of devotion, worship, might, and perfection. “And We raised high for you your remembrance” (Quran 94:4) on the carpet of intimacy and boldness, and We preferred you over all other prophets and messengers. And if you wish, you may say: when God wanted to expand His beloved in the station of lordship and honor, and raise his rank in the degrees of majesty and exaltation, and congratulate him, console him, and inform him of what He had prepared for him of abundant good and immense reward, and to confirm for him what He had asked him about, in order to make known to him the favor He had bestowed upon him by expanding his breast with the light of divine love and sincere affection, He said: “Did We not expand for you your breast?” with the secrets of intimate conversation and speech, “And We removed from you your burden” with the lights of acceptance, satisfaction, and submission, which had weighed down your back, created in the most beautiful form and the best stature, “And We raised high for you your remembrance” such that when you are mentioned with Me in this world and the Hereafter, and in the stations of exaltation, elevation, and magnification, there is no orator, nor one who bears witness, nor caller to prayer, nor worshipper, but he proclaims: “I bear witness that there is no god but God, and that Muhammad is the Messenger of God,” the possessor of the straight path and the upright way. And if you wish, you may say: “Did We not expand for you your breast?” with the lights of knowledge and clarification, compassion and tenderness? Did We not fill it with pure monotheism and perfect faith? Did We not adorn it with the garment of piety ¹⁹⁴ and the evidences of certainty? Did We not gladden it with beautiful attributes and good morals? Did We not empty it of distractions so that it might prepare for knowledge of them and expand for the descent of Our revelation and the secret of Our wisdom? Did We not support it with the lights of witnessing and vision? Did We not remove from you your burden, enveloped in clouds of pardon and forgiveness? Did We not raise high for you your remembrance, honored in the sanctuaries of holiness and the pavilions of Paradise? Did We not place it in the highest assembly, your spreading fragrance, enveloped in the breezes of spirit and basil? Did We not magnify your rank through intercession for the people of major sins and disobedience? And if you wish, you may say: “Did We not expand for you your breast?” because it is the niche of My lights, the descent of My secrets, the lamp of My regions, the Kaaba of My visitors, the abode of My tidings, the house of My trust, the fortress of My protection, the treasure of My wisdom, the repository of My mercy, the locus of My gaze, the marvel of My creation, the place of My manifestation, the rising place of My suns and moons, the circumambulation place of the servants of My veils and curtains, the garden of My fragrances and flowers, the delight of My rivers and ages, the glory of My days and months. “And We removed from you your burden which had weighed down your back” (Quran 94:2-3), which is particular to My glorification and My piety, striving for My pleasure and the attainment of My rewards. “And We raised high for you your remembrance” (Quran 94:4), which is the season of the people of My joy and delight, the wine of the people of My presence, and the lamps of My light. So the confirmation and the question are established, the cloud of doubt and the darkness of illusions have cleared, and the truth has become evident after ambiguity, and the excellence of the Imam of the near ones and the master of the noble messengers has appeared through the expansion of the breast, the removal of the burden, and the raising of the remembrance in every witnessing and station. And the lights of prophethood and messengership shone upon the wording of confirmation and the interrogative hamza ¹⁹⁵, and the pen of will wrote upon an unfolded scroll of revelation and inspiration: “Did We not expand for you your breast?” which is infallible from beginning to end, “And We removed from you your burden which had weighed down your back” by lifting reproach and blame, “Indeed, We have given you a clear conquest, that God may forgive you your past and future sins, and complete His favor upon you, and guide you to a straight path, and that God may support you with a mighty victory” (Quran 48:1-3). “And We raised high for you your remembrance” by exalting your rank in the sanctuaries of holiness and among humans, jinn, and the noble angels: “Indeed, God and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and greet him with a greeting of peace” (Quran 33:56). “For indeed, with hardship” (Quran 94:5), that is, with the severity you are in from striving against the polytheists and the humiliation you are under, “there is ease” (Quran 94:5), that is, hope that you will prevail over them until they submit to you willingly or unwillingly. O you whose worry has left him restless, and I have recited a verse that has never ceased to occur in his thought: When hardship intensifies for you, reflect on “Did We not expand,” for hardship is between two eases, so when you reflect on it, rejoice. “For indeed, with hardship” the hardship of acquiring the most beautiful traits, “there is ease,” that is, the ease of unveiling the face of the Possessor of Might and Majesty. Or you may say: “For indeed, with hardship” the hardship of freeing oneself from natural dispositions, “there is ease,” that is, the ease of immersion in the seas of Oneness and Unity. Or you may say: “For indeed, with hardship” the hardship of purifying beliefs from the claim of similarity, likeness, and duality, “there is ease,” that is, the ease of being characterized by the most perfect servitude and acknowledging the right of Lordship. Or you may say: “For indeed, with hardship” the hardship of emptying hearts from worldly distractions, “there is ease,” that is, the ease of adorning with exclusive perfections and occupying oneself with otherworldly matters. Or you may say: “For indeed, with hardship” the hardship of struggling against the soul in My service and its submission to obey My commands and its patience from disobeying Me, “there is ease,” that is, the ease of its attaining My love and realizing My attribution. Or you may say: “For indeed, with hardship” the hardship of preserving the limits and fulfilling the covenants, “there is ease,” that is, the ease of annihilation in the essence of the witnessed from witnessing, and absence in the beauty of the worshipped King. Or you may say: “For indeed, with hardship” the hardship of purifying hearts from their inner diseases, “there is ease,” that is, the ease of being informed of the treasures of the unseen and the gifts of perfect secrets. Or you may say: “For indeed, with hardship” the hardship of consoling oneself from the world and its perishing ornaments, “there is ease,” that is, the ease of what leads to the bliss of the abode of eternity and its lasting pleasures. Or you may say: “For indeed, with hardship” the hardship of what you yearned for of sublime gifts and unseen openings, “there is ease,” that is, the ease of what you received of the Self-Subsistent ¹⁹⁶ subtleties and the descending divine gifts. Or you may say: “For indeed, with hardship” the hardship of reaching the goal and attaining the desired, “there is ease,” that is, the ease of winning happiness and meeting the Beloved. Or you may say: “For indeed, with hardship” the hardship of reaching the goal and attaining the desired, “there is ease,” that is, the ease of winning happiness and meeting the Beloved.

Any: difficulty in bearing the trust and preserving the deposits. "Ease" ¹⁹⁷ Any: ease of submission to hearing the address and compliance with the laws of the revealed laws, or you say: "For indeed, with hardship" ¹⁹⁸ Any: hardship of the removal of pretensions and the refinement of souls. "Ease" Any: ease of opening the doors of witnessing ¹⁹⁹ and entering into the presence of the Holy King, or you say: "For indeed, with hardship" Any: hardship of traversing the paths of journeying to God and the way. "Ease" Any: ease of facilitating the landmarks of right guidance, correctness, and verification, or you say: "For indeed, with hardship" Any: hardship of seeking abstraction ²⁰⁰ in the retreats of intimacy and singularity. "Ease" Any: ease of kindling the lights of gnoses ²⁰¹ and unification, or you say: "For indeed, with hardship" Any: hardship of seeking the proof and evidence. "Ease" Any: ease of unveiling of witnessing and direct vision, or you say: "For indeed, with hardship" Any: hardship of bearing the burdens of the message and prophethood. "Ease" Any: ease of unveiling the intricacies of subtle points and hidden secrets, or you say: "For indeed, with hardship" Any: hardship of what you were tasked with of delivering the call and guiding the creatures. "Ease" Any: ease of what you bore of the sciences of the revealed laws and the principles of realities, or you say: "For indeed, with hardship" Any: hardship of what you accepted of the flow of the decree and the dispositions of destinies. "Ease" Any: ease of what you encompassed of miracles and dazzling secrets, or you say: "For indeed, with hardship" Any: hardship of what you persisted in of devotional practices and remembrances. "Ease" Any: ease of what you surpassed of the stations of the messengers and the abodes of the righteous, or you say: "For indeed, with hardship" Any: hardship of what you intended of matters of the Hereafter and intercession for your Muhammadan community. "Ease" That is: ease of what God honored them with through your blessing of the lofty abodes and high stations, or you say: "For indeed, with hardship" That is: hardship of what you characterized yourself with of beautiful traits and essential attributes. "Ease" That is: ease of what your Lord has stored for you in the Abode of Generosity of everlasting bliss and splendid palaces, or you say: "For indeed, with hardship" That is: hardship of what you endure in the religion of God of hardships and terrors. "Ease" That is: ease of what you have attained of achieving wishes and reaching hopes. So do not despair, even if you become straitened one day, for you have been eased in a long time. And do not think ill of your Lord, for God is more worthy of kindness. For hardship is followed by ease, and God's word is the truest of every saying. So when you have finished from flying through the stations and receiving the inspired revelation and inspirations, and challenging with dazzling miracles and wonders, then devote yourself to seeking the answering of supplications and the fulfillment of needs and wants, and to your Lord concerning your community turn in desire, for you are accepted of intercessions and approved of sayings. So when you have finished from conversations and discourses and ascending in the ranks of might and sincerity of dealings, then devote yourself to ascending in the ladders of mutual purification and proximity, and tearing the cloaks of majesty and the veils of light, and hearing the address from the Lord of the earths and heavens, and to your Lord concerning your community turn in desire. For He is great in rewards and recompenses, and the Extender of hands with mercy to the people of crimes and transgressions, or you say: "So when you have finished" from delivering the revelation and the message and conveying the call to creation and guidance, "then devote yourself" to traversing the stations of watchfulness and witnessing and the places of forbearance, patience, and striving, "and to your Lord" concerning your community "turn in desire." For He is the Bestower of good to the people of proximity and obedience, and abundant grace to the people of supplication and entreaty, or you say: "So when you have finished" from legislating the laws, clarifying the rulings, performing the obligations, and praying at night while people sleep, "then devote yourself" to meeting the noble messengers and greeting the cherubim and the great angels, "and to your Lord turn in desire" for the removal of hardships from your community and the forgiveness of sins and offenses, or you say: "So when you have finished" from supplication and whispered prayers in the dawn hours and bringing down the clouds of good things and gifts of secrets, "then devote yourself" to obtaining openings and abundant gifts, and plucking the fruits of gnoses, radiances, and lights, "and to your Lord concerning your community turn in desire" with much supplication and seeking forgiveness and asking for pardon and forgiveness and salvation from the Fire, or you say: "So when you have finished" from guiding creation, "then devote yourself," that is: strive in worship of the Truth, or you say: "So when you have finished" from the occupations of the world, "then devote yourself," that is: empty your heart for the concerns of the Hereafter, or you say: "So when you have finished" from worship of your Lord, then devote yourself to turning away from it out of fear that it may be rejected from you, or you say: "So when you have finished" from striving against your enemy, "then devote yourself" to worship of your Lord and turn in desire to Him, or you say: "So when you have finished" from delivering the revelation, "then devote yourself" to seeking intercession from your Lord, and turn in desire in all your states to Him, not to other than Him, or you say: "So when you have finished, then devote yourself, and to your Lord turn in desire," that is: remember your Lord in your being free from everything other than Him, or you say: "So when you have finished, then devote yourself," O light of my essence and the stage of my self-disclosures and the secret of my wisdom and the sun of my gnosis, from receiving the sciences of direct knowledge ²⁰² and the openings of my holy gifts and the acquisition of my angelic and malakutic ²⁰³ benefits. "And to your Lord" concerning your Muhammadan community "turn in desire" and call out in the sphere of my kingdom and give them glad tidings of the vastness of my mercy and the greatness of my forgiveness: "Inform My servants that I am the Forgiving, the Merciful," the Generous, the Bountiful: "My mercy prevails over My wrath." So ask and you shall be given, and intercede and you shall be granted intercession, for you are the intercessor whose intercession is accepted, the secure refuge, the protected, the ultimate sanctuary, the greatest blessing, and you have the highest rank. From your light the prophets and messengers and the people of the celestial station have kindled their light. Were it not for you, O Muhammad, I would not have created the clay of Adam from the element of My love, nor clothed him with the majesty of My awe. Were it not for you, O Muhammad, I would not have raised Idris.

Had it not been for you, O Muhammad, I would not have made the fire cool and safe for Abraham, nor honored him with My intimate friendship ²⁰⁴. Had it not been for you, O Muhammad, I would not have carried Noah in the ark of My salvation and protected him with My power. Had it not been for you, O Muhammad, I would not have beautified Joseph among the worlds and adorned him with the beauty of My splendor. Had it not been for you, O Muhammad, I would not have healed Job from My trial and singled him out with My awe. Had it not been for you, O Muhammad, I would not have brought Jonah out of the belly of the fish, nor caused the tree of My forgiveness to grow over him, nor cast him into the expanse of My mercy. Had it not been for you, O Muhammad, I would not have taken Moses as a confidant ²⁰⁵ and chosen him for My speech and My messages. Had it not been for you, O Muhammad, I would not have bestowed My forgiveness upon David and clothed him in the robe of My vicegerency. Had it not been for you, O Muhammad, I would not have crowned Solomon with the crown of My might and seated him upon the throne of My kingdom. Had it not been for you, O Muhammad, I would not have named Jesus ²⁰⁶ My Spirit and My Word, nor raised him to the carpet of My Presence. Through you I sealed My messages and My prophethood, and in you was gathered what was dispersed among My chosen ones and the people of My special intimacy. Upon you be the most honorable of My blessings, the purest of My peace and greetings, and the most abundant of My mercy and blessings (81) as long as your spirituality ascends through the stages of My perfections and your essence roams in the gardens of My presences. So, O Allah, bless him and his family and grant them abundant and exalted peace. And praise be to Allah, Lord of the worlds. May Allah's pure and eternal blessing be upon the one who saw the Lord with his own eyes, a charming one who rules over hearts, and in whom there is everlasting independence from other than Him. We would ransom him with all our souls, just as he ransomed us from the blaze of separation. We tended his love in our consciences through our proximity to him, and he tended us. May my father and mother be ransomed for a beloved who has sufficed us forever from other than him. He gave us refuge with him through the nights and protected us from our perils throughout time. Through him we were perfected from every deficiency, and through his perfection we surpassed others. Through him we were honored in every gathering; for us there is a sea through him in the hands of our high ones. He guided us to a straight religion, through which we surpassed the ancients when we were guided. He called us to guidance in word and deed—how sweet is the beloved when he called us! He purified us from all impurities, and the light of the beauties of his character clothed us. From metamorphosis, engulfment, and punishment we attained security through him. A gift from our Lord, the Guide, to us; our Master bestowed him upon us as a favor. He is ever-merciful and kind to us; He will have mercy on us and admit us into gardens. He will veil us from the fires as a grace and give us the pure wine to drink when He sees us (82). Even if we are disobedient, He increases in mercy—how splendid is the Guide's tenderness! We have no merciful one like Taha ²⁰⁷ when the All-Compelling judges us in trial. Our Lord becomes greatly angry, and every prophet has abandoned us. He says, 'I am for her the treasure of congratulations; the Messenger of Allah suffices us.' So at times of distress, he quickly saves us; and at our illness, he is our cure. At hardship, he replaces it with ease through his supplication when it befell us. He manifested our honor in every land; after our honor, we saw no humiliation. Upon him and his family be the purest peace, and upon the Companions through whom my Lord guided me. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the spirit of spiritual spirits, the grasp of the lights of divinity ²⁰⁸ and transcendence, the book of the sciences of bestowed secrets of the kingdom ²⁰⁹, the element of the tree of prophetic and apostolic virtues, the aspiration of the lords of the Throne-like ²¹⁰ and omnipotent intellects, the light of sanctified and illuminated insights, the imam of the presence of luminous and merciful persons, the breath of the breaths of the people of secret and special intimacy, the interpreter of the lords of states and divine ecstatic utterances ²¹¹, the tongue of allusion and truthful sayings and the realities of knowledge and action, the bride of the stations of nearness and the exalted and lofty degrees (83), the substance of divine effusions and strong innate openings, the manifestation of the attributes of merciful compassion, the light of the precedence of eternal power by which Allah honored the human world with the perfection of His great honor, and beautified his form and character, and composed him in the most beautiful form and the best stature, and swore an oath upon that in His wise Book by His saying: 'By the fig' which I planted in the garden of My paradise, 'and the olive' which I made the tree of My wisdom, 'and Mount Sinai' which I made the abode of the people of My love, 'and this secure city' which I made the sanctuary of My sanctity and the homeland of My mercy. Or if you wish, say: 'By the fig' which I made the perpetual state of the people of My attraction, 'and the olive' which I made the lamp of the people of My knowledge, 'and Mount Sinai' which I made the Arafa ²¹² of the people of My relation, 'and this secure city' which I made the mihrab ²¹³ of my qibla. Or if you wish, say: 'By the fig' which I planted in the innermost hearts of My saints with the hand of My power, 'and the olive' which I made the food of My guests on the carpet of My presence, 'and Mount Sinai' which I made the resting place of My pious ones in the station of My fame, 'and this secure city' which I made the desire of the people of My generosity and favor. Or if you wish, say: 'By the fig'—it is the tree of the Holy Spirit, 'and the olive'—it is the tree of the holy intellect, 'and Mount Sinai'—it is the heart of the gnostic ²¹⁴ who wanders (84) in the meadows of the Throne and the Footstool, 'and this secure city'—it is the truth of piety, inhabited by the secret of the subtle spiritual and sensory knowledge. Or if you wish, say: 'By the fig'—it is the nest of the disciple ²¹⁵ who is absorbed in the remembrance of Allah, 'and the olive'—it is the insight of the chosen one who is unveiled by the light of Allah, 'and Mount Sinai'—it is the body of the lover who is absent in the beauty of Allah. Or if you wish, say: 'By the fig'—it is the tree of the soul at peace through the remembrance of Allah, 'and the olive'—it is the tree of the heart inhabited by the light of Allah, 'and Mount Sinai'—it is the fortress of the lover who strives in the way of Allah, 'and this secure city'—it is the station of the truthful one who turns to Allah. Or if you wish, say: 'By the fig'—it is the tree of the believer who holds fast to the rope of Allah, 'and the olive'—it is the tree of the repentant one who returns to Allah, 'and Mount Sinai'—it is the fortress of the humble one who lowers his wing to the servants of Allah, 'and this secure city'—it is the cave of the seeker of refuge who shelters in the shade of Allah. Or if you wish, say: 'By the fig'—it is the tree of faith in Allah and action according to what Allah has revealed, 'and the olive'—it is the tree of light which is set as a parable in the Book of Allah, 'and Mount Sinai'—it is the mosque of the devotee who secludes himself for Allah, 'and this secure city'—it is the state of the wayfarer ²¹⁶ who is supported by the infallibility of Allah. Or if you wish, say: 'By the fig'—it is a tree that bears the lights of divine unity, 'and the olive'—it is (85) a tree from whose oil one who lights it emerges from the darkness of ignorance and imitation, 'and Mount Sinai'—it is a locus where the Truth manifests to whom He loves among the servants, 'and this secure city'—it is a homeland that the souls of the people of detachment and abstraction love. Or if you wish, say: 'By the fig'—it is a tree whose first fruit is righteousness and religion, 'and the olive'—it is a tree whose taste is sincerity and certainty, 'and Mount Sinai'—it is a mountain where the states of the people of firmness and establishment settle, 'and this secure city'—it is the greatest pleasure of Allah, which Allah made a secure sanctuary for the disobedient and sinners. Or if you wish, say: 'By the fig'—it is the tree of the soul at peace through the remembrance of Allah, 'and the olive'—it is the tree of the heart inhabited by the light of Allah, 'and Mount Sinai'—it is the fortress of the lover who strives in the way of Allah, 'and this secure city'—it is the station of the truthful one who turns to Allah.

It is a tree that yields its fruit at every season by the permission of its Lord, for the learned who act ²¹⁷. And [by] the olive ²¹⁸, It is a tree to which the sciences of the firmly rooted pegs ²¹⁹ reach. And [by] Mount Sinai ²²⁰, It is the form of the knower ²²¹ whom God has made a direction of prayer for seekers and desirers. And [by] this secure land ²²², It is the ultimate goal of the travelers and the abode of the elite of the solitary ones who have arrived. And if you wish, say: And [by] the fig ²²³, It is a tree good in food and colors, growing in the deserts of identities and all existents; the lovers pluck from it the fruits of love, truth, and faith. And [by] the olive, It is a tree created from the light of the All-Merciful, exalted above change, deficiency, and the vicissitudes of time ²²⁴; it bears fruit with the subtleties of gifts, cognitions, and the sciences of the Qur'an. And [by] Mount Sinai, It is a mountain firmly rooted above the stages of intellects; its secret is unveiled only to the people of unveilings and direct vision. "Knower of the Unseen, and He does not disclose His Unseen to anyone, except to whom He approves of a messenger" ²²⁵ or a saint from the people of insight and gnosis. And [by] this secure land, It is the holy land, illuminated by the light of pardon and forgiveness, majestic and beautiful, folded by the right hand. "So believe in God and His Messenger, the unlettered prophet, who believes in God and His words, and follow him that you may be guided." Preserved by a secret: "And God would not punish them while you are among them" ²²⁶ "And God would not punish them while they seek forgiveness" ²²⁷ "Sad. By the Qur'an" ²²⁸ "Nun. By the pen and what they inscribe, you are not, by the grace of your Lord, a madman. And indeed for you is a reward never-ending. And indeed you are of a great character." ²²⁹ "Indeed We created man" ²³⁰ That is, his genus, invented by the hand of Our power, his form innovated with the secrets of Our wisdom, "in the best of stature." And We made his heart the throne of Our establishment, and preserved him from the accidents of doubts and conjectures, and illuminated his intellect with the lights of Our knowledge, and favored him over many of Our creation with a great favor, and made him worthy of sovereignty and precedence, and We sailed his ship in the seas of Our Oneness ²³¹, and guarded him from the two parties of desire and the plots of the accursed Satan, and taught him from Us a knowledge by which he understands Our commands and prohibitions and is guided by it to Our straight path and upright way. And We took the covenant from his genus, while they were like atoms in the loins of Adam, to fulfill the duty of Our right, to expend themselves in Our obedience and service, to stand at what is prescribed for them, and not to transgress it with a step, for he is created upon Our nature and led by the rein of Our will, and all his affairs are under Our command and within the fold of Our grasp. "Then We returned him to the lowest of the low" ²³² Through his mixing with bodily desires and human follies, and his inclination to satanic temptations and soulful whims, so that the judgments of Our power may be executed upon him and the precedents of Our lordly will may appear in him. "He is not questioned about what He does" ²³³ "Indeed those who believe and do righteous deeds" ²³⁴ They are those regarded with the eye of Our care, crowned with the crown of Our sainthood, preserved by Our support and the secret of Our guardianship, illuminated by the lamps of Our guidance, holding fast to the rope of Our Sunnah, fulfilling the duties of Our Sharia, joined by the abundant blessings of Our grace and the witnessing of Our favor, because care preceded for them in pre-eternity, and We mentioned their happiness in the revealed Book. "For those who do good is the best and more" ²³⁵ "Indeed those who say, 'Our Lord is God,' then remain steadfast" ²³⁶ the verse. "For them is a reward" ²³⁷ That is, abundant recompense and thanked effort ²³⁸ and accepted, blessed work. "never-ending" ²³⁹ That is, not cut off nor prevented. And if you wish, say: "Except those who believe and do righteous deeds" ²⁴⁰ That is, those who inherited his prophetic secret and drank from the sea of his Mustafan ²⁴¹ support; they are the arriving poles ²⁴², the firmly rooted pegs, the learned who act, and the individuals absorbed in his love and the bewildered. "For them is a reward never-ending" That is, a continuous support, not cut off nor separated, because they drank from the spring of his Muhammadan life and ate from the tables of his Ahmadan ²⁴³ generosity; so the drink and delight were pleasant for them, and they have a happy, abundant life, and they placed him in the position of the pupil of the eye, and they annihilated thought and mind in his Mustafan love, so no trace or essence remained for them. "And do not think that those who are killed in the way of God are dead; rather, they are alive with their Lord, receiving provision, rejoicing in what God has given them of His bounty, and they rejoice for those who have not yet joined them from behind them, that no fear shall come upon them, nor shall they grieve." ²⁴⁴ And if you wish, say: "Indeed We created man in the best of stature" And the most complete refinement, the most beautiful form, and the most excellent composition, and We perfected his creation and created him with every beautiful act and wondrous attribute, and We distinguished him with the subtleties of openings and the gifts of proximity and nearness, and We traced his form upon Our image so that the lights of Our Essence ²⁴⁵ and the wonders of Our exquisite, wondrous making may be manifested in him. Indeed, God created Adam upon the image of the All-Merciful, exalted above likeness and the vicissitudes of time. "Then We returned him to the lowest of the low" That is, from the presence of spirits to the presence of bodies, so that the judgments of lordship and the might of omnipotence may be executed upon him, and he may be characterized by the attributes of servitude and rest under the currents of pre-eternal precedents, and We prepared him for Our service and stationed him with the outward aspects of Our Sharia, and the preservation of Our limits and the veneration of Our sanctity. "Except those who believe and do righteous deeds" They are those who have disappeared in the beauty of the Essence and become absorbed in the meanings of the Names and Attributes, and have torn the veil of modesty and rejoiced in the gardens of existence. "For them is a reward never-ending" That is, a secret not cut off by the vicissitudes of destinies and the accumulation of others, and the unveiling of the veils, preserved between them and their Lord, the One, the Subduer, the King, the Forgiving; none other than Him from the recording angels and the exalted, righteous angels is informed of it. And if you wish, say:

﴿ We have indeed created man ﴾ the Perfect Man ²⁴⁶ and the Prophet, the pious, the active, who is the Sultan of our kingdom, the bridegroom of our presence, the secret of our power, the marvel of our creation, the locus of our gaze, the eye of our grace, the channel of our mercy, the tongue of our wisdom, the key to our paradise, the proof of our argument ²⁴⁷ (91) and the evidence of our love, and he is Muhammad, may God bless him and grant him peace, in the most beautiful stature, the most majestic exaltation, the most beautiful composition, the greatest welcome, the greatest proximity, the most harmonious limbs, the most joyful appearance, the perfection of care, the highest glory, the most balanced stature, the most complete uprightness, the most noble nature, the greatest form, the purity of body, the effectiveness of judgment, the sweetest fragrance, the purity of heart, the generosity of soul, the abundance of love, the excellence of understanding, the fullness of intellect, the profusion of knowledge, the soundness of transmission, the eloquence of tongue, the intelligence of heart, the strength of faith, the clarity of proof, the abundance of affection, compassion and tenderness, the sweetness of speech, the abundance of fortune, the high aspiration, the perfection of infallibility ²⁴⁸, the mastery of wisdom, the completeness of grace, the sending of mercy, the fulfillment of covenant, the veneration of sanctity, the most fragrant breath, the most perfect obedience and service, the majesty of rank, the loftiness of glory, the firmness of command, the goodly remembrance, the great importance, the purity of thought, the purity of secret, the strength of patience, the swiftness of victory, the abundance of reward, the most noble lineage, the highest station, the acceptance of nearness, the eloquence of sermon, the rectification of repentance, the forgiveness of sin, the word of truth, the report of sincerity, the sweetness of speech, the facilitation of sustenance, the righteousness of state, the soundness of statement, the most honorable qualities, the purest traits, the beautiful deeds, the attainment of hopes (92), the honor of prophethood, the preservation of manliness, the unveiling of hidden secrets, the most radiant form, the blessed deeds, the renowned merits, the transmitted miracles, the mentioned glories, the praiseworthy characteristics, the disseminated hadiths, the veiled coverings, the recorded virtues, the joyful pure soul, the limbs tranquil and flourishing with love of God, the shining lights, the extraordinary secrets, the preceding care, the truthful discernment, the good conduct, the purity of conscience, the illumination of insight, the protection of honor, the establishment of obligation, the compassion and tenderness, the asceticism and piety, the truthfulness and delivery of trust, the praiseworthy qualities, the existing glories, the enumerated exploits, the dazzling signs, the radiant wonders, and We proportioned him from the light of the beauty of Our Essence, and clothed him with the splendor of Our perfections, and breathed into him of Our Spirit, and acquainted him with the sciences of Our Tablet, and adorned him with the ornaments of Our obedience, and crowned him with the crown of Our care, and girded him with the sword of Our protection, and seated him on the throne of Our sovereignty, and inspired him to the path of Our guidance, and created him with the nature of Our Self-Subsistence ²⁴⁹, and honored him with the secret of Our Uniqueness ²⁵⁰, and realized him with the realities of Our Sainthood ²⁵¹, and taught him the sciences of Our Names and Attributes, and admitted him to the abode of Our kingdom and generosity, and handed him the keys of Our treasuries and the treasures of Our gifts, and acquainted him with the hidden of Our reports and tidings, and made known to him the names of Our named things (93) and the symbols of Our words, and made him the locus of Our gaze among Our creation, the best upholder of Our right, the manifestation of Our Self-Disclosures ²⁵², and the site of Our Descensions ²⁵³. ﴿ Then We watered him ﴾ after his ascension to Our presence and his enjoyment of the perfection of Our gaze, to the station of service and servitude, which is the noblest station and the greatest abode to which the people of the secret and speciality ²⁵⁴ resort, and the most exalted place where those of illuminated insights and unseen unveilings dwell, and the sweetest watering-place from which the people of delightful tastes and stations of proximity drink. And We stripped him of lineage and attributions to other than Us, so that he might be from Us to him and from him to Us. And We sanctified his secret from the claim of lordship, and We caused to flow through his hands the decrees of Majesty ²⁵⁵, the Might of Omnipotence ²⁵⁶, the secrets of Eternity ²⁵⁷, and the judgments of Desire and Awe ²⁵⁸. And We poured upon him the lights of Self-Subsistence ²⁵⁹ and the gifts of Mercy ²⁶⁰. And We guarded his sacred secret out of jealousy from Us over him, as a protection from Us to him and a gift from Us to him, because intellects cannot grasp the realities of his Ahmadic ²⁶¹ perfections nor the essence of his Muhammadan ²⁶² majesties. So blessed is he who believes in him, then blessed is he who believes in him, then blessed is he who loves him, then blessed is he who affirms him, then blessed is he who follows him, then blessed is he who is guided by his guidance and his way, then blessed is he who devotes himself to his love and service, for he has with him nearness and a good return, and the highest station in the station of proximity (94) and closeness. ﴿ Whoever obeys the Messenger has obeyed God ﴾ ﴿ Say: If you love God, follow me, and God will love you ﴾ So this is the clear truth, the decisive proof, and the subduing sword against whoever fabricates lies about his rising moon, or doubts the rays of his dawn that breaks forth. And He has said in refutation of those who deny him, hate him, and reject his prophethood and message: ﴿ Then he will perceive ﴾ O Perfect Man and the Imam who has attained ²⁶³, Badr al-Din ²⁶⁴ That is: after your lights shone upon all existents and the suns of your message radiated in all regions and directions. Is not God the most just of judges, and the best of deciders, and the subduer of the deniers? O people of deviation, error, disgrace, denial, and calamity! Your eyes have become blind to perceiving his perfections, your thoughts have been confounded by the flashes of his signs, your backs have been broken by the proofs of his wonders and miracles. How can a blind eye see the sun? How excellent is the saying of Imam al-Busiri ²⁶⁵: "The eye recoils from the light of the sun due to ophthalmia, and the mouth denies the taste of water due to sickness." Glory be to Him who concealed the secret of His hidden secrets in the temple of his Muhammadan sovereignty, and manifested the lights of His majestic and beautiful perfections in the manifestations of his noble Ahmadic breaths ²⁶⁶, and confirmed in him the faith of the people of intention, affirmation, and guidance, and veiled in his love the intellects of the people of longing, love, and affection, and veiled from perceiving his reality the hearts of the people of disbelief, ignorance (95), error, and corruption, and left them bewildered in the darkness of rancor, hatred, envy, denial, and obstinacy. ﴿ But God bears witness to what He has sent down to you; He sent it down with His knowledge, and the angels bear witness; and sufficient is God as Witness ﴾ * The side of the Prophet is never left unsupported when harms touch him from them. * Every affair that befell the prophets—the hardship in it is praiseworthy, and ease. * If gold were touched by a slight fire, gold would not be chosen for refining. * How many a hand has God restrained from His Prophet, though the people were many and audacious. * When he called the servants to God alone, and in every eye there were specks (of hostility). * They were a people intent on killing him, but the sword refused loyalty, and the pure one remained faithful. Fragrant breezes of lordly secrets, fertilizing winds of gnostic lights, praises of Quranic chapters, and sources of remembrances.

A Sufi interpretation within Quranic verses ﴿And with the truth We sent it down, and with the truth it descended﴾ ²⁶⁷ That was when God wished to send down upon the heart of His Beloved the light of His Wise Book and the secret of His Great Revelation, and to honor him with the particularity of that without reading or teaching. He sent to him the possessor of His Sublime Secret and the graceful messenger of His revelation, and said to him: "Read, O noble Messenger!" He said: "I am not a reader" three times. Then He said to him: ﴾Read in the name of your Lord who created, created man from a clot﴿ ²⁶⁸ up to five verses. "Read in the name of your Lord who opened the tablet of your heart with the secret of His Great Name ²⁶⁹, and illuminated your body with His Eternal Pre-existent Light, and filled your senses with the supply of His All-Encompassing Secret, and purified your side from every ugly deed and blameworthy attribute, and spread your mention in every sublime station, and the subject of your dissemination in every great witnessing place, and guided you with His light to your straight path, and supported you with His saying: ﴾And We have given you seven of the oft-repeated and the Great Quran﴿ ²⁷⁰ and coupled your name with His name in the call to prayer and the iqama ²⁷¹, and wrote it on the trees of Paradise and on the necks of the wide-eyed houris and the leg of the Noble Throne, and poured upon your prophetic luminous soul the sea of His Immense Generosity, and expanded your breast with knowledge and forbearance, and filled it with faith and wisdom, and cooled it with the coolness of contentment and submission, and made your community the best of communities, and gave you al-Kawthar ²⁷², and guided you on the path of His upright religion. ﴾Read in the name of your Lord who created﴿ created your perfect human and your just imam and your connecting pole ²⁷³ and your excellent sultan from the clot of purity and selection and the essence of sincerity and loyalty. ﴾Read, and your Lord is the Most Generous﴿ who coupled your name with His name before creation and formation, and made you a model for the people of firmness and establishment, and had mercy through you on the community, and made you the pupil of the eye and the eye of every eye, and named you Ta Ha, Ya Sin, Kaf Ha Ya 'Ayn Sad, Ha Mim 'Ayn Sin Qaf, Ta Sin, and Nasr ²⁷⁴, and made your most radiant face victorious among the prophets and messengers, and delighted with you the assemblies of the saints and the righteous, and preferred you over humans and jinn and the proximate angels. Then at that point, the light of his insight fell upon the letters of His name, and he witnessed through the mirror of his secret what was inscribed on the tablet of His preservation and the light of His understanding. So astonishment, bewilderment, intimacy, expansion, and jealousy seized him, and he said: "I am not a reader," and he kept repeating that, delighting in the address of his Lord and longing for what shone upon him of the lights descending upon his heart. He said: "I will not read except praise of You and standing before You, for between me and You is a hidden secret, and I have with You a lofty status and a known station and a subtle knowledge too fine for understandings, not expressed by the subtleties of expressions and the evidences of forms, nor written by the pens of allusions in the unseen of identities and the mornings of inscriptions. For the imagined has been eliminated, the understood has appeared, and the divine light has intertwined with the known human secret." ﴾Indeed, Allah, there is no god but He, the Ever-Living, the Self-Subsisting﴿ ²⁷⁵ ﴾And He sent down upon you the Book with truth, confirming what was before it, and He sent down the Torah and the Gospel before as guidance for the people, and He sent down the Criterion﴿ ²⁷⁶ And how can one turn to other than you who hears your inscribed address in the perceptions of minds, and comprehends your answer, and watches you in secret and public, and becomes absent in the beauty of your essence, and witnesses you in the pillar of unveiling and vision? For at that moment he is a witness of presence, absent from form in the radiance of splendor and light, manifest in divine manifestations, absent in merciful vistas, traversing the seas of lordly realities, meeting the gifts of solitary secrets. He does not speak of the talk of distractions and temporal events, nor does he turn to other than his Master, the Sovereign, the Judge. The Quran created him, his emblem is modesty and faith, his adornment is knowledge, generosity, forbearance, and excellence, his mount is struggle and patience, his reins are humility, submission, pardon, forgiveness, grace, and favor, and his reading is: "The Most Merciful taught the Quran, created man, taught him eloquence." ²⁷⁷ And his witness is: "Indeed, it is the word of a noble messenger, and it is not the word of a poet; little do you believe. Nor the word of a soothsayer; little do you remember. It is a revelation from the Lord of the worlds." ²⁷⁸ A lordly opening, a self-sufficient supply, a merciful secret, a criterion light, and a knowledge received from the presence of the secrets of the kingdom and the solitary light. "Read, and your Lord is the Most Generous," the Beneficent, the Affectionate, the Merciful, the Kind, the Most Compassionate, who clarified through you the landmarks of His most upright religion, and granted you the meanings of His Great, Greatest Name, and clothed you with the robe of His eternal, everlasting glory, and taught you from the sciences of His essence and the attributes of His perfections what you did not know, and made the spirits of the worlds witness your prophethood, and the great ones of the mighty submit to the majesty of your might and yield to your command and obedience, and the pens of the will write your endless particularities and your incomparable and matchless qualities, and swim in the seas of your honors and miracles and the flashes of your signs, and the elite of the prophets and messengers derive from the lights of your knowledges, your gnostic gifts, and the sciences of your insight. He surpassed the prophets in form and character, and they did not approach him in knowledge or generosity. And all of them from the Messenger of God seek a scoop from the sea or a sip from the rain. And they stand before him at their limit, from the point of knowledge or from the diacritic of wisdom. "Read, and your Lord is the Most Generous," who taught you the results of the divine sciences and informed you of the meanings of the names and the essential attributes. "Read, and your Lord is the Most Generous."

Who taught you the realities of His highest theological knowledge, and poured upon your pure spirit from the oceans of His succor and His most sublime mystery: "Read, and your Lord is the Most Generous" ²⁷⁹, Who taught you the subtle luminous sciences of the heavens, and taught Adam from them the attributes and the names. The house of Ka'b boasted of Ahmad—what a name!—in which the attributes transcended all poison. The Abtahi ²⁸⁰, chosen from Ghālib, the crown of prophethood, the infallibility of the one who seeks refuge. The highest heavens rose with his lights, and were divided from his divided light. And from the horizons of the dawn of his brow shone a light, though the dawn does not speak. The tribe of Lu'ayy tied the banner of pride through his pride, and 'Abd Manāf towered above the stars. Through his pride every lofty pride rose high, and Khuzayma ascended to the peak of Akhzam. And through Hāshim, the collarbones of their generosity were crushed—by generosity, and were it not for Hāshim, they would not have crushed. And for Ghālib, the necks were overcome, humbled, crushing the wealth of victory at the first mark. He is the people of God's religion when He chose him as a caller to the upright Hanifite religion. He is in the right hand of God a drawn sword, with which the Merciful cleaves the heads of the criminals. The master, the just, the pious, the chosen, and the most generous, son of the most generous, son of the most generous. How great he is on the Day of Resurrection, for he is the people of intercession before the Greatest of the Great ²⁸¹ (101). I mean the one shaded by the cloud, and whose fingers overflowed with a flowing river. Through his grace, Halima's udders flowed when he extended the teat of her breast with his fingers and mouth. And the Nauf ²⁸² spoke of his pride, and for other than that full moon it did not speak. And the speech of the member of the Khabīriyya ²⁸³ when they extended a poisoned limb to the Messenger. And the five and the loaves, the sheep that was the best food for the party of God. And the men of Mecca were perplexed when they brought down the completion of Badr from the sky. Do you deny the revelation from his Gabriel when he appeared as a lion, a fierce beast? And he called him: "Read in the name of your Lord," proclaiming, and boast of the revelation of the Firm Book. He called him by the name of God: "O banner of guidance, do you know who called you, or do you not know? Read five verses and be steadfast in the knowledge of man, what he did not know." "Read, and your Lord is the Most Generous," Who made you the city of divine sciences and the source of their springs, and the establisher of the purified Sunna and the repository of its laws. Read, O my beloved, O Muhammad, for by you the two presences ²⁸⁴ were illuminated, and by you the two gardens ²⁸⁵ were delighted, and by your spirit the ascent was made to the desired sight and the station of two bow-lengths ²⁸⁶. And by your sciences you dazzled (103) the leaders of the two weighty ones ²⁸⁷ and the totalities of the two worlds ²⁸⁸. And there is no world for which the livers of camels are struck ²⁸⁹ in gathering the scattered sciences, editing their chapters, establishing their rules, and founding their principles, except that your speech is for it a model, your indication for it a proof, and an example, because God honored you with comprehensive wisdoms, refinement of expression, subtlety of allusion, and excellence of indication, and granted you realities of sciences, gnosis, lordly gifts, unseen openings, and eternal treasures without your learning, studying, reading books, sitting with scholars, or practicing—rather, you are an unlettered prophet, Muhammadan, and a pure messenger, Ahmadite. God expanded your breast with precious sciences, illuminated your insight with subtle understandings, facilitated your affair, manifested His knowledge in you, exalted your lofty station and rank, and made clear your merit in both abodes over all worlds, and sealed with you the message for those who preceded of the prophets and messengers, O my master, O Messenger of God. ❖ The unlettered prophet is the most knowledgeable of those from whom the narrators and sages have transmitted. ❖ He is all mercy, resolve, determination, dignity, infallibility, and modesty. ❖ Every virtue in the worlds is from the virtue of the prophet—the virtuous borrow it. ❖ He encompassed the worlds in knowledge and forbearance, so he is a sea that the foolish do not contain (104). ❖ Do not compare any creature to the prophet in virtue—he is the sea, and mankind are lights. ❖ All his actions are beautiful—can anything be revealed except what the vessel contains? O my master, O Messenger of God, if the pen were to touch your noble hand, it would tremble in fear and divulge its hidden secret. If it saw the beauty of your clean fingers, it would dance in joy and delight and flow with streams of sciences and wisdoms. O my master, O Messenger of God, if the pen touched the inside of your palm, which is softer than butter and silk, it would boast of that over all Arabs and non-Arabs. If it witnessed the beauty of your fingers, gushing with springs of generosity and kindness, it would bow its stature in reverence for your rank and come seeking your mercy and gift, asking for protection. O my master, O Messenger of God, if the pen beheld the splendor of your right hand, its agitation would calm, its life would be pleasant, and it would consider itself unworthy to be among the loving, obedient servants. If it touched the place of the seal on your fingers, it would blush in shyness from your light and come running to you on a leg without a foot. O my master, O Messenger of God, if the pen saw what God has prepared for you of noble gifts and miracles, it would belong to your lofty highness and take refuge in your honored, sublime presence. If it knew what God has specially given you of sciences and benefits, it would wish to write your praiseworthy qualities and the meanings of your glorious names until God inherits the earth (105) and those upon it and revives the bones. O my master, O Messenger of God, if the pen examined what God has caused to flow through your hands of gifts of grace and abundant blessings, it would kiss the dust of your sandals and wipe itself on your corner that is kissed ²⁹⁰. If it observed the blaze of your forehead, its happiness would be complete, its affair would be accomplished through you, and it would conclude: may God bless him and his family as long as a rider heads toward your illuminated shrine and directs our time to increase the blessing of your noble station and seize the opportunity, and a wrongdoer seeks refuge in your invincible presence and is honored. And may he grant abundant and precious peace, and praise be to God, Lord of the worlds. And if you wish, say: "Read, and your Lord is the Most Generous," Who made your tongue the pen of His secrets, your heart the locus of His remembrances, your breast the niche of His lights, your intellect the sphere of His moons, your spirit the veil of His curtains, your temple the garden of His flowers, your light the lamp of His regions, your thought the enclosure of His cycles, your time the forelock of His ages, your speech the cultivation of His cities, your Ka'ba the circuit of His visitors, the mention of your name the recreation of His chosen ones, and prayer upon you the gain of His righteous ones. And if you wish, say: "Read, and your Lord is the Most Generous," Who honored you with the sciences of His Essence, entrusted you with the secret of His revelation, directed aspirations to the paths of His happiness, appointed you ruler in the circles of His kingdom, magnified you in the eyes of creatures (106), advanced you in the assemblies of precedence, made you journey and spoke to you in the station of two bow-lengths, sent down to you the jewels of His Book, honored you with the sweetness of His address, opened your insight to receive His answer, taught you the paths of truth and rightness, disciplined you with the manners of servitude, preferred you over all His beloved, and made you the seal of the prophets and the leader of the God-fearing.

The keeper of His hidden secret, the pillar of His established religion, and the station of His honored might. And if you wish, say: "Read! And your Lord is the Most Generous, who has favored you with what He sent down upon your heart from the light of the clear victory, and with what He has honored you with from the secret of the manifest Book: 'He who taught by the pen' ²⁹¹. That is, He taught you by the pen of His supreme revelation, illuminated your heart with the light of His most manifest opening, relieved you from the burden of writing, granted you support in knowledge and correctness, and made you an eye from the eyes of His treasured knowledge and a treasure from the treasures of His preserved secret, as evidenced by His words: 'And you did not recite before it any scripture, nor did you inscribe it with your right hand; otherwise the falsifiers would have doubted. Rather, it is clear signs in the breasts of those who have been given knowledge, and none reject Our signs except the wrongdoers' ²⁹². And if you wish, say: 'He who taught by the pen'—that is, He taught your Muhammadan human self ²⁹³ what it did not know, and acquainted your Ahmadine bride ²⁹⁴ with a secret that no intimate angel, no sent prophet, nor inspired angel has ever been informed of, from the attributes of pre-eternity, the secrets of (107) ²⁹⁵ eternity, the subtleties of everlasting gifts, and the wondrous intricacies of perpetual mysteries. And you have witnessed the Truth in essence, then witnessed Him in attributes, then He acquainted you with the secrets of His preserved tidings and the lights of His treasured words, every letter of which indicates the secret of His identity, the unseen of His witnessing, the secret of His concealment, the secret of His eloquence, the secret of His manifestation, the secret of His teaching and learning, the secret of His hiding and obscuring, the secret by which He moves the hearts of His sincere saints, the secret by which He touches the spirits of His elect who are certain, and the secret by which He illuminates the insights of His humble intelligent ones. 'Say: O Allah, Owner of Sovereignty, You give sovereignty to whom You will and take sovereignty from whom You will; You honor whom You will and abase whom You will; in Your hand is all good; indeed, You are over all things competent' ²⁹⁶. 'O Messenger, convey that which has been sent down to you from your Lord, and if you do not, then you have not conveyed His message; and Allah will protect you from the people' ²⁹⁷. So you, O my beloved, O Muhammad, are a mother to souls at peace through the remembrance of Allah, and a father to spirits immersed in the love of Allah. Whoever's soul is at peace is a son to your Hamadiyya self ²⁹⁸, and whoever's spirit is pure is a son to your Ahmadine spirit ²⁹⁹. Thus you became a father to spirits and bodies, a path for the people of goodness and righteousness, a lamp for the people of success and triumph, a gain (108) for the people of trade and profit, and an isthmus ³⁰⁰ between the two worlds. The lower world took its share from you through the aspect of motherhood, and the higher world took its share from you through the aspect of fatherhood. All beings originated from you, and you are their spirit; through you they revived, and you are their body; from you they were formed, and you are their foundation; through you they began, and you are their essence; through you they became sound, and you are their creed; through you they became correct, and you are their light; through you they were illuminated, and you are their eye; through you they saw, and you are their means; through you they were shown mercy, and you are their splendor; through you they were adorned, and you are their wall; through you they were lowered, and you are their musk; through you they were sealed. 'He released the two seas, meeting together; between them is an isthmus they do not overpass' ³⁰¹. 'No! Indeed, man'—the animal man—'does transgress because he sees himself self-sufficient' ³⁰² with the embellishments of this lowly world, the base hidden desires, the subtle heart ailments, the assault of haughty souls, the sweetness of delicious foods, the freshness of beautiful faces, the committing of evil deeds, the satanic whisperings of breasts, the density of dark veils, the pitfalls of splendid houses, and the lightning flashes of vanishing, perishing ephemeral things, turning away from His words: 'Competition in worldly increase diverts you until you visit the graves' ³⁰³. And this worldly life is nothing but play and amusement, and he did not know that poison is in fat and evil in overeating—unlike your perfect luminous human self and your pure spiritual body (109), created from the light of the purity of our essence, nurtured in the lap of our protection, observed with the eye of our care, guarded by the amulets of our preservation, supported by the perfection of our infallibility, led by the reins of our guidance, acknowledging the gratitude of our favor, who became self-sufficient through us, immersed in the beauty of our essence, characterized by the perfection of our attributes, and became united with the Oneness from the drink of might, proximity, and love, absent in the vision of the lights of attribution, assuming the divine character traits and the perfection of attributes, observed with the eye of majesty and beauty, carried in the howdahs of joy and acceptance, adorned in the robes of splendor and perfection, refreshed by the spirit of intimacy and boldness, receiving only from us, speaking only by us, taking only from us, and seeing none in existence but us. 'Say: Allah; then leave them in their discourse playing' ³⁰⁴. So the son of the animal human kind from his perfect luminous human self—when the Truth wanted to manifest his excellence to all beings and show his specificity to the inhabitants of the earths and heavens, He brought him forth to the station of will through his return to Him in the mode of neediness and the description of lowliness and brokenness, after he had returned from the meanings of attributes to the meanings of essence. And this meaning is in His words: 'To your Lord is the return' ³⁰⁵. When his spiritual spirit witnessed what it has with Allah of veneration, magnification, respect, piety, and honor (110), and the majesty of rank, the loftiness of station, and the highness of status, it returned to the station of nearness, proximity, chosenness, election, and love. So its concern became with Allah, its intimacy with Allah, its detachment to Allah, its absence in Allah, its annihilation in Allah, its subsistence by Allah, its giving by Allah, its withholding from Allah, its taking from Allah, its hearing from Allah, its receiving from Allah, its journey to Allah, and its return to Allah. 'So wherever you turn, there is the face of Allah' ³⁰⁶. Then the herald of pre-eternity and the witness of the revealed Book called out to him: 'No! Do not obey him' ³⁰⁷—that is, do not obey every distraction that diverts you from Our worship or turns you away from the path of Our guidance. For you are the object of Our will, the substance of Our supplies, the locus of Our benefits, and the path of Our happiness. 'And do not obey one whose heart We have made heedless of Our remembrance and who follows his desire' ³⁰⁸.

And a direction of prayer ³⁰⁹ for the seekers and the desirous, and a delight for the beholders and the lovers, and a support for those who intend and those who come, and a watering-place for those who depart and those who arrive, and a model for the knowers ³¹⁰ and those firmly rooted ³¹¹, and a means for the intercessors and those who seek means. And I described you with fear, humility, need, submissiveness, abasement, brokenness, and lowering the wing ³¹² before the might of My Omnipotence, and the outstretching of the hand of supplication in the station of My desire and My awe. "Prostrate and draw near" ³¹³. O My beloved, O Muhammad, I have freed you from the bondage of servitude and brought you near to the carpet of Lordship, and preferred you over My honored servants and My sincere, intimate beloved ones, and My chosen ones described with the attributes of divinity, those who uphold the right of Lordship, who behold none but My attributes and approach none but My Essence. "Indeed, I am Allah. There is no deity except Me, so worship Me" ³¹⁴. "Prostrate and draw near". O My beloved, O Muhammad, I have made the worlds of spiritual spirits prostrate to your noble spirit, and to your exalted essence the servants of the veils, the canopies, and the divine presences. "Prostrate and draw near". O My beloved, O Muhammad, I have made the bearers of the Throne and the Footstool prostrate to your pure spirit, and I have disposed you in the spiritual and sensory worlds. "Prostrate and draw near". O My beloved, O Muhammad, I have made the angels of the spheres and the persons of the towers of light prostrate to your prophetic spirit, and I have disposed your Mustafawian ³¹⁵ spirituality among the inhabitants of the Lote Tree of the Utmost Boundary ³¹⁶ and the attendants of the Much-Frequented House ³¹⁷. "Prostrate and draw near". O My beloved, O Muhammad, I have made the entities of the Cherubim ³¹⁸ and the breaths created from the subtle essences of remembrances prostrate to your Hamidian ³¹⁹ spirit, and I have brought under your authority the inhabitants of the Supreme Tablet ³²⁰ and the angels roaming throughout the regions. "Prostrate and draw near". O My beloved, O Muhammad, I have made the spirits of the prophets and messengers prostrate to your Ahmadian ³²¹ spirit, and I have favored you with conversation and speech in the station of two bows' length ³²², and I have singled you out for the most excellent of degrees, and I have placed you in the station near to Me on the Day of Resurrection, and I said to you: "Ask, and you shall be given; intercede, and your intercession shall be accepted." And I have granted you intercession for the disobedient and the sinners. "Prostrate and draw near". O My beloved, O Muhammad, and perform the night vigil ³²³ in every lofty station, for I have removed the intermediaries between Me and you, and I have made serve you what is beneath the depths and above the expanses. "Prostrate and draw near". O My beloved, O Muhammad, I have lifted the veil between Me and you, and I have blessed you with the vision of Me in the station of nearness and approach, and I have brought you near with the nearness of the beloved ones, and I have strengthened through you the faith of the sincere and certain ones, and I have illuminated through you the insights of the unveilers and the inspired ones, and I have refined through you the character of the accepted and well-pleased ones, and I have raised through you the ranks of the saints and the righteous, and I have perfumed through your name the assemblies of the sinful who remember, and I have secured through you the fear of the terrified and frightened ones, and I have granted you the degree of the truthful and the veracious. Humility in prostration, submissiveness in prostration, magnification in prostration, majesty in prostration, nearness in prostration, union in prostration—prostration, how exalted it is! Prostration, how noble it is! Prostration, how gentle it is! Prostration, how honorable it is! Prostration in witnessing, witnessing in ascent and rising, rising in return, and the arrival of prostration in the station of two bows' length to the Lord, the Sovereign, the Worshipped. "Prostrate and draw near". O My beloved, O Muhammad, you are My intention in intentions, My substance in supplies, My herald in felicities, My accepted one in testimonies, My book in benefits, and My direction of prayer for the people of devotion and worship. "Prostrate and draw near". O My beloved, O Muhammad, you are My secret in the worlds, My vicegerent among entities, My bride in the gardens, My wisdom in minds, the supporter of pardon for whoever seeks means through your rank to Me and asks for forgiveness, clemency, and pardon. "Prostrate and draw near". O My beloved, O Muhammad, you have drawn near to Me through My existence, and I have known you as the keeper of My covenants and pledges, and I have made you traverse the paths of My Sunnah and My limits, and I have honored you in the abode of My generosity and opened for you the treasures of My mercy and bounty. "Prostrate and draw near". O My beloved, O Muhammad, I have made you for Myself, and I have taken delight in you in the sanctuaries of My holiness. So I am you and you are I. Whoever protects you has protected Me, and whoever sees you has seen Me. I have named you with My names, and I have informed you of the hidden aspects of My tidings. So I am your knowledge and you are My knowledge; I am your judgment and you are My judgment; I am your spirit and you are My spirit; I am your Pen and you are My Tablet; I am your Throne and you are My Throne. "My earth and My heavens do not contain Me, but the heart of My believing servant contains Me" ³²⁴. And I am your Divinity ³²⁵ and you are my Humanity ³²⁶; I am your Word and you are My Word; I am your Lord, the All-Hearing, the All-Knowing, and you are My servant, the Kind, the Merciful; I am your Lord, the Subtle, the Aware, and you are My servant, the Illuminating Lamp; I am your Lord, the Forbearing, the Generous, and you are My servant, the Intimate Confidant; I am your Lord, the Oft-Forgiving, the Appreciative, and you are My servant, the Near, the Blessed. "Prostrate and draw near". O My beloved, O Muhammad, I have spread for you the flashes of My light, and I have kindled for you the lamps of My heaven, and I have poured upon you abundant blessings, and I have taught you the sciences of My attributes and names, and I have loosed your tongue with the jewels of My praise, My dawn, and My eulogy. This is the station of the Chosen One, Ahmad ³²⁷; the eyes see not his like. What sorrow is not dispelled in him? What brokenness is not mended in him? The stars of the horizon wish they were lamps shining through him. Every station whose rank has been exalted is considered small in this Presence. His sublime attributes—all of creation cannot encompass them, nor can the rain be counted. He whom Allah, exalted is His name, singled out with His words: "So proclaim what you are commanded" ³²⁸. With Your name, O Lord, I have coupled his name, for he is mentioned when You are mentioned. O you who have a great rank, and who holds the banner of praise and the Kawthar ³²⁹; O the most elevated of creation in station, and O how great is the one who forbids and commands; O mercy of Allah, O intercessor, while people are bewildered in their gathering—intercede, for I seek intercession through you; grant victory, for I seek victory through you; have mercy, for I seek mercy through you; mend, for I seek mending through you. And turn with compassion to the sinful servant who has come to seek the rain of Your beneficence. For in the heart is a chronic ailment that none can cure except the One who knows of it. My power has failed to treat it; I have raised my complaint to the One who is able. And I have sought means to Allah for the healing of my ailment through you, O Warner ³³⁰. The treasure of love for you, O Mustafa ³³¹, is indeed the best of what is stored. O what a degree—how lofty it is! O what a gift—how strong it is! O what a grace—how powerful it is! O what a nearness—how worthy it is! O what a station—how desirable it is! O what a union—how pleasing it is! O what a sainthood—how unerring it is! O what a breath—how God-fearing it is! O what a soul—how pure it is! O what a pure spirit—how precious and exalted it is before Allah! O what a prophethood—how great is its worth before Allah, and how complete it is! "The Trustworthy Spirit ³³² descends with it upon your heart" ³³³.

The revelation of the Book, there is no doubt in it, from the Lord of the worlds. ³³⁴ When he raised his head from the prayer of arrival and connection ³³⁵, his spirit roamed in the presence of the Possessor of Might and Majesty, and delighted in the address of its Great and Exalted Master, which it heard with joy, delight, and acceptance, and read what was inscribed for it on the pages of its tablet ³³⁶ surrounded by splendor and perfection. In the name of God, the Most Gracious, the Most Merciful. Indeed, We sent it down on the Night of Decree. ³³⁷ That is, We sent down the revelation upon your heart, illuminated with the lights of truth and faith, and your heart filled with the secrets of gifts and gnosis, and your body (118) clothed in the garments of sincerity and certainty, and by the perception whose brilliance shines on the faces of the people of witnessing and direct vision, on the Night of Decree, great in rank and importance, whose dawn breaks with abundant light and radiance, famous in fame and renown, heralding for those who revive it with abundant reward, pardon, and forgiveness, distinguished by kinds of blessing and grace, preferred over all other times and seasons. For you are the intended one in essence, the manifest in manifestations, the hidden in hidden things, the designated in designated things, the thanked in spiritual refreshments, the observed in allusions, the meant in expressions, the isthmus ³³⁸ that gathers the meanings of the Names and Attributes, the foremost breast in the loci of theophanies, the book containing the secrets of intellectual and transmitted sciences. Divine wisdom required that I create nothing among existents except that you have in it a face that looks from you to you, a sphere that revolves around you, and a decree that is not executed except by your permission and at your hands. This is Our gift, so bestow or withhold without account. And the Truth has informed you that nothing approaches you, nothing resembles you, nothing surpasses you, nothing transcends you, nothing veils you, and nothing prevents you. So you are the Greatest Veil, the Most Magnificent Station, the Most Noble Intermediary, the Highest Secret, and the Supreme Mediator. For without the mediator, the mediated would be lost, as it is said. So blessed be God, (119) the best of creators. ³³⁹ And what will make you know what the Night of Decree is? ³⁴⁰ Which was honored by your noble countenance and your lofty station with God, the exalted and sublime, because of what God poured forth in it from the oceans of your lights, the gifts of your secrets, the subtleties of your remembrances, the precious gems of your worship, the jewels of your benefit, the favors of your lordship, the ranks of your glory, the paths of your happiness, the affections of your supports, and the gifts of your will. So everything that appeared in existence was organized through you, and everything that became manifest to the eye was gathered in you, its weight and burden became light, its goodness and virtue increased, its word and deed became good, its obligatory and supererogatory acts became sound, its injustice and ignorance were removed, its report and transmission became correct, its branch and root were perfected. And among your honor with your Lord, the loftiness of your station with Him and your abode, is that the Night of Decree, despite its great rank, widespread fame, high pride, noble significance, fragrant scent, and perfect command, and its honor through the descent of the noble angels, yet for your sake its forehead became clear and its superiority over all other nights and days became great. So the night of your noble birth and the manifestation of your subtle essence is more noble, more excellent, more majestic, and more perfect, because it was honored by your appearance in it, and what is honored by your appearance is better than what is honored by other than you. The Night of Decree was a favor upon your community, while the night of your noble birth was a favor upon (120) all existents and created beings. God sent you as a mercy to the worlds, and through you the blessing encompassed all the first and the last. Thus, the night of your birth was more universal in benefit. Therefore, it was more excellent, more complete, more perfect, more mighty, more radiant, and more beautiful. The angels and the Spirit ³⁴¹ descend therein ³⁴² upon your intimate, near, and praised bridegroom, your forgiving and pardoning sultan, your truthful and sincere tongue, by the permission of their Lord for every matter ³⁴³ with which God distinguished you: the raising of degrees, the realization of miracles, the ascent in majestic attributes, and the elevation of stations. Peace ³⁴⁴ upon your prophetic carpet, your chosen station, your masterly pole ³⁴⁵, your sensory and spiritual virtue, your worldly and otherworldly glory. "Peace it is until the break of dawn." ³⁴⁶ That is, the rising of the dawn of your prophethood from the eye of the Essence, the shining of the sun of your messengership in the unseen of the unseens of identities, the appearance of the flashes of your signs in the innermost secrets of created beings, and the permeation of the currents of your love in the worlds of higher and lower spirits and all inventions and innovations. "Peace it is until the break of dawn." That is, the rising of your radiant dawn in the loci of theophanies, and the breathing of your luminous morning in the subtleties of particulars and universals. "Peace it is until the break of dawn." That is, the rising of your Muhammadan dawn upon the faces of individuals marked by the lights of unveilings (121) and determinations, and the breathing of your Ahmadine morning upon the hearts of the people of lordly states and samadani breaths, and the possessors of beautiful character and spiritual refreshments. "Peace it is until the break of dawn." That is, the rising of your prophetic dawn upon the foreheads of the people of pure friendship and closeness, and the smiling of your chosen morning in the presences of the people of supplication in the darkness of night and intimate conversations. "Peace it is until the break of dawn." That is, the rising of your dawn that reveals the teeth of the people of watchfulness and witnessing, and the breathing of your morning that shines upon the stations of the people of devotion and worship, and of asceticism and spiritual struggles. "Peace it is until the break of dawn." That is, the bursting of the dawn of your care, O Muhammad, from the eye of divine mercy. Peace it is until the break of dawn, that is, the bursting of the dawn of your sainthood, O Muhammad, from the rising places of holy gifts. "Peace it is until the break of dawn." That is, the bursting of the dawn of your guidance, O Muhammad, from the gleams of merciful glad tidings. "Peace it is until the break of dawn." That is, the bursting of the dawn of your election, peace from the presence of the sovereign kingdom, peace, peace, a peace of security and well-being upon you, O you through whom God established the pillar of Islam and revived the landmarks of the religion of well-being. Peace, peace, a peace of continuous blessings from God upon you, O you who sought pardon and well-being for his community. "And he said: When you ask God for something, ask for well-being." (122) Peace, peace, a peace of sufficient good things from God upon you, O you whom God made to taste the sweetness of His love and gave to drink from His pure springs. Peace, peace, a peace of growing mercies from God upon you, O you whom God sent with mercy and through whose hands He bestowed abundant pure favors. Peace, peace, a peace of healing signs from God upon you, O you whom God chose for His presence and clothed in the robes of His complete perfections. Peace, peace, a peace of pure love from God upon you, O you whose shrine God illuminated and upon whom He sent down the torrents of His abundant mercies. Peace, peace, a peace of blessing, grace, and pure lofty greetings upon you, O you whom God established in the highest station in the abode of His honor and secluded in its lofty palaces. Peace be upon Ahmad the Chosen ❖ from God at every time and moment Peace be upon the Chosen, carrying ❖ to him the scent of roses and jasmine Peace that passes by the flowers of the meadows ❖ and offers fragrance to Taha the Trustworthy Peace that travels on the heads ❖ of the breeze to the Master of the Messengers Peace that lent fragrance to the lavender ❖ and the violet garden to those who inhale Peace that bound musk from his perfume ❖ and the scent of costly perfumes to Taha the Firm Peace be upon Ahmad the Chosen ❖ eternally from the most honorable assembly Peace from the believing women to him ❖ fragrantly, and from all the believers (123) Peace upon the chosen throne ❖ by which the souls of lovers are delighted Peace from those who circumambulate him ❖ to Ahmad for the count of the years of a lifetime

Peace be upon the Throne ³⁴⁷ of the Lord Most High, and upon the angels standing in devotion. Peace from the Tablet ³⁴⁸ that shone upon whom God has chosen among the glorious. Peace from Eternity for the Chosen One ³⁴⁹, and from its honored inhabitants. Peace be upon Riḍwān ³⁵⁰, its keeper, upon the Chosen One, the first to enter. Peace from the Ḥūr ³⁵¹ for the Chosen One; you see creation sneezing from his fragrance. Peace be upon his family and his Companions, and upon the virtuous masters who follow. Peace, a word from a Merciful Lord; peace, a word from a Forbearing, Generous Lord; peace, a word from a Lord who is an Intercessor, All-Knowing; peace, a word from a Lord who is Kind, Merciful; peace, a word from a Lord who is Majestic, Great; peace within peace, peace, peace upon you, and a pure greeting and honor; peace upon you a thousand times, and a thousand greetings and veneration; peace upon you a thousand times, and a thousand acts of piety and respect; peace upon you, a peace that never leaves; peace, peace upon you; a peace that no other peace resembles; peace upon you, O musk of the seal ³⁵², and Imam of Ṭayyibah ³⁵³ and the Sacred Precinct ³⁵⁴; peace upon you, carried to your noble grave by the worlds of spirits and the great archangels; peace upon you, carried to your lofty station by the servants of the veils and canopies, and the angels of revelation and inspiration. (124) Peace upon you, carried to your purified body by the east wind and the south wind, and the flowers of honor; peace upon you, carried to your illuminated shrine by the bearers of the Throne ³⁵⁵ and the Kursī ³⁵⁶, and the companions of His Presence, the Possessor of Majesty and Honor; peace upon you, carried to your blessed precinct by the angels of the spheres, the envoys of the Unseen, and the noble messengers; peace upon you, carried to your blessed rank by the stars of heaven, the luminous planets, and the full moons; peace upon you, carried to your inviolable sanctuary by the breaths of the holy ones and the dominators ³⁵⁷, and the custodians of the Much-Frequented House ³⁵⁸, and the guardians of the Corner ³⁵⁹ and the Station ³⁶⁰; peace upon you, O my master, O Messenger of God, peace upon you and upon your noble family and your leading Companions, the banners. O my master, O Beloved of God, may God bless you and your venerable, great family, and your Companions marked by following the Sunna and preserving the Station; a blessing by which we attain the goal and the aspiration, and by which we ascend to the Presence of the All-Knowing King, and by which we gain a lofty rank in the highest Paradises and the Abode of Peace, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. Peace like the fragrance of gardens, musk, and ambergris; peace like the scent of aloeswood, amber, and roses. Peace like the number of sand, raindrops, and pebbles, upon the Chosen One, the Elect for resolve and earnestness. (125) Peace upon him whose light has been concealed, and whom noble lions of generous disposition have commended. Peace upon the one sent from the high lineage of Hāshim, and who was clothed with the light that enraptures in the cradle. Peace upon him who, when he announced that he was a Messenger, the wild beasts hastened to guidance. Peace upon the one singled out for light and guidance, Muḥammad the Guide, Abū al-Qāsim ³⁶¹, the Mahdī ³⁶². Peace upon the best of all creation, its true master, and the one singled out for praise. Peace upon him whose light God manifested, and His proof, until the deniers acknowledged. Peace upon him to whom Gabriel was sent as a messenger with a Criterion ³⁶³ from the One, the Eternal. Peace upon him whom God decreed to be the intercessor for sinful wrongdoers without rejection. Peace upon him to whom a foreleg spoke, saying, 'Do not taste my deadly poison.' Peace upon him whose miracles included feeding a thousand with the food of a single person. Peace upon him whom the wolf testified was a Messenger from the Merciful, giving glad tidings of eternity. Peace upon him to whom God made a gazelle speak, complaining of what had befallen her from hardship. Peace upon him whom the lizard informed that he was a Messenger who brought us warning and promise. Peace upon him to whom a stick sought refuge for its justice, and whose family said, 'They have conspired to lose him.' Peace upon him in whose right hand pebbles glorified God, following the example of God, the Possessor of might and eternity. Peace upon him through whose supplication God, our Lord, sent down rain that removed drought with abundance. Peace upon him for whom God, our Lord, split the moon until it was seen near and far. Peace upon him to whom his riding camel, the 'Aṣbā' ³⁶⁴, spoke with words of guidance. (126) Peace upon him who said, 'My Lord has declared that among people I am protected [from sin]'—sufficient for you is such glory. Peace upon him who quenched his army with water flowing from between his fingers. Peace upon him whose miracles no poet or prose writer can enumerate. Peace upon him as long as a sun rises, and as long as doves coo on sturdy branches. Peace upon the family of the Prophet and his Companions, and all his wives, possessors of eminence and fragrance. And may God bless him as long as a star shines, a blessing that continues with increase without end. Light upon light, light from light, light in an inscribed Book; light by which spirits preach in the world of concealment and manifestation, and upon the carpet of whose hem the servants of the veils and screens crowd; light by which times and ages boast, and by whose love the people of obedience and piety take pride, and from whose precious sciences the greatest of the near ones and the persons of the towers of light derive. {Light upon light; God guides to His light whom He wills, and God strikes parables for mankind, and God is of all things Knowing.} Light whose perfect care is witnessed by the openings of the Surahs and the clear verses, and the flashes of secrets whose mystery penetrates the core of hearts and the pages of breasts. {Ṭā Sīn Mīm. These are the verses of the Clear Book; perhaps you will kill yourself with grief that they are not believers.} {Ṣād. By the Qur'an full of remembrance. But those who disbelieve are in pride and dissension. How many a generation before them have We destroyed, and they cried out when there was no time for escape. And they marveled that a warner came to them from among themselves, and the disbelievers said, 'This is a sorcerer, a liar. Has he made the gods one God? Indeed, this is a strange thing.'} {Alif Lām Rā. A Book which We have sent down to you that you may bring mankind from darkness into light, by the permission of their Lord, to the path of the Almighty, the Praiseworthy.} {There has come to you from God a light and a clear Book. By it God guides those who follow His pleasure to the ways of peace and brings them out from darkness into light by His permission and guides them to a straight path.} Light whose dawn of unveilings has risen upon the faces of the knowers, and whose morning of gifts has shone upon the hearts of those immersed in love of their Lord, the bewildered, and whose lightning of affections has flashed from the lips of the elite of the sincere and certain, so that their souls have become in joy and delight, and their states in expansion, happiness, and bliss, intoxicated with the wine of mutual affection and closeness, exhilarated by the sweetness of remembrances and whispered prayers, drunk with kinds of obedience and essences of acts of devotion, rejoicing in the elevation of station and high degrees, tranquil in the greeting of the angels who roam the regions of earth and heavens, delighted by shaking hands with the holy ones and the dominators and the pure spirits, and by prayers for them of prosperity and blessings, refreshed by the breeze of {Their Lord gives them good tidings of mercy from Him and acceptance.}

And the angels enter upon them from every gate, [saying], 'Peace be upon you; you have been purified, so enter it to abide eternally [therein].' ³⁶⁵ And the souls of the disbelievers were deprived of it, remaining imprisoned in the prison of wretchedness ³⁶⁶ and abandonment, fettered in the chains of misguidance and loss, pelted with the meteors of chastisement and disgrace and humiliation, burdened with the loads of sins and transgressions and disobedience, deprived of inhaling the breezes of mercies and the zephyrs of the gardens, because they were in arrogance and dissension and disbelief and hypocrisy, having strayed from the religion, devoted to the worship of idols and statues, their innards filled with rancor and hatred and envy and the disease of enmity and animosity and tyranny, their eyes and inner sight blinded to the lights of prophethood and messengership and the proofs of truth and affirmation and pure certainty. 'No! Rather, the stain has covered their hearts of that which they were earning' ³⁶⁷ of committing treachery and falsehood and slander and calumny, so they did not smell the fragrances of tawhid ³⁶⁸ and the foundations of Islam and the evidences of faith, and there did not attach to them any scent of that blessed night—which is the Night of Decree ³⁶⁹ in which spiritual souls and holy breaths gather that bring them near to good deeds and earn them the pleasure of the All-Merciful—nor did they witness that merciful witnessing ³⁷⁰ and the desirous stations ³⁷¹ whose blessing the believer seizes and in which the Sovereign, the Judge ³⁷² manifests to him, since they were prevented from engaging in sins and committing ugly crimes and prior deprivations. How often did the deterrents of admonition strike them, but they did not take heed, and the calamities of rebuke alerted them, but they did not awaken, until they were exposed by the jewels of revelation and the sciences of the Qur'an, and they did not cease in their separation, never desisting from their disbelief and misguidance until there came to them the clear evidence supported by proof and demonstration, as He mentioned in His saying: 'Those who disbelieved among the People of the Scripture' ³⁷³—that is, the Jews and Christians and the polytheists, worshippers of idols and statues—'were not to be parted' ³⁷⁴ until there came to them the clear evidence—a Messenger from Allah reciting purified scriptures wherein are correct books ³⁷⁵—that is, written rulings and sought-after jewels of secrets—'upright' ³⁷⁶—that is, straight and magnificent wisdoms and abundant, immense benefits of secrets and subtle eternal ancient sciences and comprehensive, universal gifts of remembrances and great holy descents, containing the jewels of revelation and the sciences of the Qur'an, and announcing the inimitability and perfection of eloquence and clarity. 'And those who were given the Scripture did not differ' ³⁷⁷ concerning the matter of Muhammad and his prophethood and messengership and the loftiness of his rank and the perfection of his elevation 'except after the clear evidence had come to them' ³⁷⁸—that is, Muhammad, may Allah bless him and grant him peace, and the Book revealed to him, because they were united in believing in him and affirming what he brought before his mission. Then when it became manifest to them in the pillar of unveiling and clarification, and they were incapacitated by the evidences of proof and demonstration, they differed: among them were those who believed in him and became immersed in his love, soul and body, and among them were those who denied his prophethood out of transgression and envy, and rejected his message out of obstinacy and stubbornness, and they did not know, due to the blindness of their inner sight, that he led them on righteous paths and obtained for them with their Lord an abundant share and hand of good deeds. 'And they were not commanded' ³⁷⁹ in the Torah and the Gospel 'except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and give zakah. And that is the correct religion.' ³⁸⁰ Sincerity in worship is the purification of the secret from other than Allah, and it is said: sincerity is that none but Allah sees your deed, and you do not see yourself in it, and you know that the favor is from Allah upon you in that, as He guided you to His worship and granted you success for it, and you do not seek from Him reward. 'Inclining to truth' ³⁸¹—that is, upright upon the religion of Abraham and the religion of Muhammad, peace be upon them. 'And to establish prayer and give zakah' ³⁸²—that is, to perform them in their most perfect state. 'And that' ³⁸³ which is mentioned 'is the correct religion' ³⁸⁴—that is, the upright community standing by Allah with truth. Thus the distinction appeared, the specificity was perfected, the gift and bestowal became famous, the treasure and gift became clear, and the clear message was sealed with the mission of the Messenger of Allah, may Allah bless him and grant him peace, the very essence of lordly mercy, the choicest of the chosen, and the best of creation. 'Allah has certainly conferred favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they were before in manifest error. Indeed, those who disbelieve' ³⁸⁵ in Muhammad, may Allah bless him and grant him peace, 'in the fire of Hell, abiding eternally therein. Those are the worst of creatures.' ³⁸⁶—that is, the human creation and the dense, dark bodies; they are shackled with its chains and punished with the reward of their profitable trades. And it is said: Allah is pleased with them in pre-eternity when He chose them for Himself before their creation, and they are pleased with Him when they witnessed Him and preferred Him over others out of love and longing and knowledge. This is a station: whoever knows Allah and melts in His veneration and the vision of His majesty, and becomes absent in the beauty of His essence and the might of His eternity. 'That is for whoever has feared his Lord' ³⁸⁷ in secret and in public, and guarded his soul from the afflictions of the ego and desire and the whisperings of Satan. What a blessing, how perfect! What a favor, how comprehensive! What a generosity, how excellent! So we ask Him, glorified be He, to grant us its praise and gratitude, and bestow upon us its reward and recompense, and increase for us in both abodes its gain and treasure. Indeed, He is over that competent and worthy of response. There is no power nor strength except with Allah, the Exalted. O Allah, I ask You, O my Master, by the sanctity of Your eternal, ancient speech and by the right of what You have hidden in the inward of its verses of divine knowledge ³⁸⁸ and immense secret, and by the right of Your beloved, our master Muhammad, may Allah bless him and grant him peace, the possessor of great station and magnificent rank, that You send blessings upon him and upon his family, a blessing by which You guide us to Your straight path and lead us by it to the path of Your upright, correct religion, and that You make me, O Allah, among those whose earth of bodies is shaken by fear and awe of You, and who bring forth the burdens of their human natures through the purification of their souls to Your obedience and service, and the human of their speech says, informing of their state: 'He gives them beneath its reports' ³⁸⁹ of what You have bestowed upon them of witnessing Your favor and grace, and that You grace me, O Allah, with what You have graced them with of pure tawhid and perfect faith in You and in Your chosen one, Your beloved, and the prophet of Your mercy, and that You grant me, O Allah, Your pleasure and his pleasure, and gather me with those upon whom You have bestowed favor in Your abundant shade and the courtyards of Your Garden, by Your bounty and generosity, O Most Merciful of the merciful, O Lord of the worlds. Blessings and peace be upon the most noble of mankind, Muhammad, sent to Arabs and non-Arabs. He brought us a religion built on foundations that have transcended, throughout time, any demolition.

He waged war in the way of God against the enemies of His religion, and annihilated them with stabbing, striking, and assaulting ³⁹⁰. They saw the signs of prophethood with their own eyes, yet the intensity of grief tore their innards. They did not know that the entire existence addresses him openly, and your 'no' did not harm. They did that to test his affair, so the light of prophethood and forbearance became clear to them. How forbearing was the Chosen One ³⁹¹, even towards a disbeliever; he forgave them, but the misguidance of wretchedness encompasses all. They indeed knew the clear truth of his mission, but they turned away in denial and concealment. All worlds knew that he is a messenger to all creation, the West and the non-Arabs. Caesar and Chosroes ³⁹² raced to the one who is trustworthy, and they hastened to loss, blame, and reproach. Chosroes tore his letter in Iraq, so God made them rulers, and He became for the barren. Caesar and his people brayed like donkeys against desire, and they inclined in Syria to war, not peace. Through him, they were expelled from their homes and palaces, and they were like a crop ready for harvest and crushing. In the support of the Helpers ³⁹³ is the greatest goal for him, while the cousins abandoned his guidance. They expelled the most noble of people from Mecca, and a cave ³⁹⁴ opposed him, while the enemy was guided. A spider ³⁹⁵ supported him without them, and a pigeon laid eggs that protected him from injustice. A lote-tree ³⁹⁶ grew at the door at the right time, and his companions were like the deaf, blind, and mute. If they had looked beneath their feet, they would have seen the Beloved ³⁹⁷ with the Truthful One ³⁹⁸ in a magnificent sight. But the protected one ³⁹⁹ has the jealousy of his Lord, and the protected one was certain of that with conviction. The Beloved of God came to Tayyiba ⁴⁰⁰, and it prepared for him a homeland that rises above the Throne in embrace. The Helpers came from every side with pride towards him, arriving with mercy. O Messenger of God, be an intercessor for me, my family, and my children at the time of overwhelming distress. Upon you be the blessings of God as long as the east wind blows and as long as riders touch your dust with their lips. My God, exalted is Your praise, sanctified are Your attributes and names. You are the One who revealed to Your prophet, the intimate friend ⁴⁰¹ and chosen one, the noble master and Your messenger Abraham, peace be upon him, in his revealed scrolls and purified, preferred books, a glorious book and abundant good for servants, written from the Praiseworthy Lord to those who refuse among the servants: Peace be upon you, this is My message to you concerning what you have been distinguished with from the light of knowledge and sharpness of understanding. The first of that is that I invented for you the limits, brought you out from non-existence to existence, and created for you eyesight so you saw. And pardon me, grant me well-being, fulfill my need, relieve my distress, remove my worry, grief, and hardships, by Your mercy, O Most Merciful of the merciful, O Lord of the worlds. My God, how generous You are, how knowing of my condition, how powerful over my joy. You are my trust, my hope, my fortress, my refuge, my provision, and my security. So make my good opinion of You my intercessor, and do not hold me accountable for the evil I have earned, O Most Merciful of the merciful, O Lord of the worlds. My God, complete the pardon You have granted me, do not deprive me of the good You have bestowed, do not expose the faults You have concealed, forgive the sin You have known from me, and meet me with Your forbearance, and do not tear Your veil over me, O Most Merciful of the merciful, O Lord of the worlds. My God, whatever deed I did in this fleeting world that You forbade me and were not pleased with, and I forgot it while You did not forget, and You were forbearing with me despite Your power to punish me, and You called me to repentance after my audacity against You, I seek Your forgiveness for it, so forgive me. And whatever deed I did that pleases You and for which You promised reward, accept it from me and do not cut off my hope from You, O Most Merciful of the merciful, O Lord of the worlds. My God, You are God, I hope for You always, for You are my Lord, ever knowing of me. On You is my reliance in all my affairs, exalted are You, O Possessor of might, Lord and Judge. To You is the intent of the hand in every direction, to mend a broken one and provide for a destitute one. My God, who other than my Lord do I hope for, and who do I call upon standing at the door? I believe in You, O God, from every trial, so say to me: 'Rejoice, you are still safe.' I seek intercession through the Guide, the Intercessor Muhammad, to help the oppressed and overcome the oppressor, and to have mercy on a poor, humiliated, hopeful one; Your great care, for You are ever merciful. And the best of prayers and peace be upon the one who continues to string the pearls of lofty glory, and upon his family and companions, all of whom, through Muhammad, ascended to ranks for which happiness became a servant. A decisive opening, a concealed secret, a touched pillar ⁴⁰², a revered sanctuary, a well-ordered covenant, an exalted rank, an honored prophet, a magnified beloved. 'O Prophet, indeed We have sent you as a witness, a bearer of good news, and a warner, and as one who invites to God by His permission, and as an illuminating lamp.' ⁴⁰³

O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the result of gifted knowledge, the treasure of the sought-after mine, the continuous stream of imbibed love, the overflowing cloud of acquired generosity, the means of nearness and the desired opening, the source of subtleties and delicate mysteries of wondrous craftsmanship and amazing style, through whose spiritual wedding the sanctuaries of holiness and the chambers of hearts were illuminated, through whose merciful secret the hidden depths of consciences and the concealed secrets of the unseen were revealed, through whose lordly breeze the gardens of fragrant breezes and the recesses of collars were perfumed, through whose solitary pole every seeker and follower was honored, through whose self-sufficient elixir every base and adulterated thing was purified, through whose luminous beauty every inscribed and written thing was delighted. Ta Ha ⁴⁰⁴, the means of every seeker and sought, the wine of every wayfarer and enraptured one, the cure of every healthy and afflicted one, the victory of every vanquished and overcome one, the succor of every distressed and sorrowful one, the shelter of every veiled and hidden one. Ya Sin ⁴⁰⁵, the very breath of the people of the secret and special intimacy, the target of the eyes of those of high stations and throne-like aspirations, the influx of the intoxication of heart-thoughts, the symbol of those of subtle allusions and lofty states, the queen of enlightened and pure intellects, the isthmus of divinely bestowed sciences ⁴⁰⁶ (140) and gifted knowledge, the essence of goodly and pure sayings, the grant of sensory and spiritual actions, the regulator of firmly established grammatical rules, the summary of well-edited jurisprudential issues, the core of intellectual and transmitted benefits, the link of universal and particular meanings for the meanings of the pearl-like stars, the fountain of sweet and delicious tastes, the tongue of exquisite and delightful wisdoms, the imam of the companions of the holy and intimate presence, the crown of the glorious and praiseworthy sultanate, the bride of the noble and Ahmadian ⁴⁰⁷ state, the original and driving seed of existence, the complete and pleasing robe of honor, the sphere of the ascents of auspicious stars, the comprehensive isthmus uniting the scattered beauties of the former and latter. Purified, free from the impurities of foolishness and faults, devoid of companionship in the enclosures of nearness and the consciences of hearts, the very essence of essences, firmly established in the station of supreme veracity, the watering-place of the thirsty, ascended by the masters of states to the carpet of lordly might, the place of the most exalted secret, the master of every parent and child, the possessor of the tied banner, the bride of the Praiseworthy Station ⁴⁰⁸, the pool of overflowing lights, the door of the intended opening, the station of witnessed might, the dawn of the morning of glad tidings and felicities, the mirror of vigilance and witnessing, the banner of praise planted upon the treasuries of generosity and munificence (141). Ha ⁴⁰⁹ of mercy, Mim of dominion, Jim of might, 'Ayn of grandeur, Ra of desire, the secret of the Greatest Name ⁴¹⁰, the full moon of the most complete beauties, the eye of everlasting might, the Jim of the most magnificent beauty, the Sad of the most upright path, the seal of seals, clear in proof and evidence, the lamp of gnostic sciences revealing from hearts the darkness of ignorance and rust, the element of noble qualities overflowing with secrets and gifts, the crescent of the rising seasons in the noblest stations and ranks, the pole of lordship, noble of the appropriate A'raf ⁴¹¹, the mountain of glory, foremost in the forefront of witnesses and processions, the herald of happiness, lofty in destinies and positions, the place of benefit, pure in ways and paths, the object of will, blessed in his name in assemblies and offices, the beacon of luminous truths, the unique pearl of gnostic gems, the bride of the lordly kingdom, the substance of the supply of spiritual souls, the opener of the openings of the Discriminatory ⁴¹² surahs, the source of the springs of gracious theophanies, the delight of the beauty of encompassing cycles and the sanctuaries of holiness, the noblest orator who delivered sermons on the carpet of nearness and the aims of intimacy, the foremost of the prophets and their seal, the imam of the messengers and their seal, the garden of gifted fragrant breezes, the meadow of holy gifts, the ear of goodness and the place of every virtue and good, the Prophet of God, the bringer of glad tidings and warner, the Beloved of God, the illuminating lamp (142), the chosen of God, the renowned succor, the saint of God of great import and immense station and abundant bestowal, the trustee of the unseen, the ambassador, the branch of the fresh tree of glory, the famous signature of pardon, the title and support, the tongue of revelation, eloquence, tajwid ⁴¹³, and choice, the firmly rooted mountain in sciences and knowledge, the vast sea in the secret and sainthood, the lineage immersed in honor and care, the sincere imam in guidance and right direction, the righteous master in the beginning and the end, the pure gold of refined ore, the clear wine of pure drink, the healing antidote for harms, the remembrance removing distress, the visitation erasing sins, the accepted intercessor in this abode and in that abode, the foremost of splendid breasts, the full moon of unveiled moons, the niche of radiant lights, the gift of dazzling secrets, the guide of joy and happiness and multiplying blessings, the festival of delight and bliss, the happiness of life in this world and the Hereafter, the mercy of the near and the far, the insight of the intelligent and the dull, the mark of the successful and the felicitous, the robe of perfection, the unique jewel of beauty, the foundation of the straight path, the blaze of the time of pleasant life, the substance of the strong supply of prophethood, the Kawthar ⁴¹⁴ of delicious tastes and drinks, the hand of generosity, munificence, and modesty, the beloved, the intimate, the chosen, the Messenger, the unlettered Prophet, the noble (143).

The infallible ⁴¹⁵, the pure, the immaculate, and the ascetic ⁴¹⁶, the devout, the one who clings to his Lord, the Self-Sufficient, the imam of the great angels, the master of the noble messengers, the beloved of Gabriel, Michael, Israfil, and Azrael (peace be upon them), the commander whose authority prevails over the services of the veils ⁴¹⁷ and the pavilions ⁴¹⁸, the secret that permeates the innermost hearts of the masters of spiritual states ⁴¹⁹ and true insights ⁴²⁰, the succor that flows through the streams of the people of manifest virtues and miraculous graces, the remembrance whose recitation makes times and seasons pleasant, the generosity through whose clouds of blessing provisions increase and times flourish, the intimate one through whose answered prayer rains pour down and the dead are revived. Taha ⁴²¹, the repose of the spirit, the key to openings ⁴²², the drink of the evening and morning ⁴²³, the antidote for the sick and wounded, the possessor of the illumined heart, the praised name, the chosen, pure, pious, sincere one, the one whose inner state is manifest, the forbearing, the exalted above slips, the forgiving. The descendant of the noble ones ⁴²⁴, the elite of the Banu Hashim, the banner of the guides, the treasurer of God's wealth, the distributor, the refuge of the needy, whose rank is proclaimed on festivals and seasons, the exemplar of every gnostic ⁴²⁵ and scholar, the gift of every visitor and newcomer, the repentance of every one who returns to God in remorse, the blessing of the openings ⁴²⁶ and conclusions ⁴²⁷, the clarifier of paths and landmarks, the hero by whom Medina ⁴²⁸ boasts over all other regions and all climes, the master of the Khazraj ⁴²⁹ and the Aws ⁴³⁰ and the Banu Abd al-Dar ⁴³¹, the pride of the Banu Lu'ayy ⁴³² and Ghailib ⁴³³, and the chiefs of the Emigrants ⁴³⁴ and Helpers ⁴³⁵, the noble of fathers and grandfathers, the pure of branch and lineage, the white blaze of the forelocks ⁴³⁶, the garden of fragrant beauties, the light that came from the hill of al-Wada' ⁴³⁷, and the jinn and the maidens of the hills sang in his praise. The felicity of felicities, the paradise of guests and delegations, the source of the clouds of generosity and munificence, the bride of the paradises of gardens, and the Praiseworthy Station ⁴³⁸. The rising of the auspicious star of forgiveness, the forerunner of the light of the protected dawn of prophethood, the gem of the string of pearls of prose and verse, the book of the hidden secret of divinity ⁴³⁹, the inscription of the tablet of the stored sciences of the Essence, the trusted envoy of the Unseen entrusted with the secure revelation of heaven, the succor of the distressed, the afflicted, and the sorrowful, the reliever of the choking of the imprisoned, the captive, and the pawned, the sphere of prophethood and messengership filled with precious sciences, the eye of eyes, the light of the black of eyes, the delight of eyelids and lashes, the meadows of knowledge, sciences, and arts, the pole ⁴⁴⁰ of lordship, successful in motion and stillness, the object of the will whose love lies hidden in bosoms and bellies, the path of happiness supported by the Holy Spirit, the secret of the word "Be! and it is" ⁴⁴¹, the fulfiller of needs and affairs, the facilitator of the difficult and rugged, the reliever of worries, sorrows, and griefs, the completer of the hope of people of intentions and expectations. So, O God, bless him and his family, the white blaze of ages and centuries, and his Companions, the chosen ones from the noblest of tribes and lineages, a blessing by which You may pay our debts, calm in us the terror of the bewildered and the tempted, and grant us thereby an abundant portion of Your pleasure and an unending reward, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the door of forgiveness, for You are the vast of expanse and the rivers, the sea of Your sciences abundant in benefits and advantages, the opening of Your fragrant and comprehensive remembrances, the moon of Your felicitous spheres of stars and risings, the robe of loyalty and perfection, the pure of character and traits, the good of morals and deeds, the truthful of words and sayings, the head of the class of the people of intimacy and boldness, Your beloved, the piercing star, Your chosen one, the gatherer ⁴⁴² and the successor ⁴⁴³, Your saint, the fearful and watchful, the reviver of the path of the Sharia after its disuse, the builder of the houses of glory upon its foundation, the guide of creation to You and the eradicator of its impurities, the compassionate one who conveys the souls of lovers to their abodes and dwellings, the sobriety that revives the bodies of the yearning after their effacement and annihilation, the succor that nurtures the aspiration of wayfarers in their descent and ascent, the confidant of the Sovereign Judge, the edifice of might with firm pillars, the dowry of the secluded maidens of the tents and the beautiful houris, the festival of the people of ecstasy and passion, the key to the doors of good pleasure and satisfaction, the messenger of mercy mentioned in the revealed books and the suras of the Criterion ⁴⁴⁴, the isthmus ⁴⁴⁵ of spiritual souls, the drawn sword of God, the connected rope of sainthood, the messenger of battles, the smiling, the valiant, the slayer, the opened door of God, the chosen one of God, the accepted intercessor, the bride of the kingdom, borne aloft in the litter of light, the point of equilibrium and balance, the throne of domination and sovereignty, the seat of gathering and encompassment, the manifest through You in the station of the most renowned solicitude, the hidden through You in the most glorious depths of glory, the vicegerent and deputy for You in Your kingdom and the carpet of Your most luminous might, the manifestation of the secrets of the kingdom and the dominion, the manifestation of the wonders of the omnipotence and the mercy, the conveyer of the tidings of the unseen and the means of desire and awe, the center of the circles of the all-encompassing union of beautiful attributes and perfect qualities, Your greatest veil, to whom there is no access except through his door, Your most noble envoy, who adorns himself with the etiquettes of servitude in his address and response, Your most merciful chosen one, regarded with the eye of solicitude in his going and coming, Your prophet, the intercessor whose intercession is accepted for whoever seeks refuge in his sanctuary and clings to his means. So, O God, bless him and his family.

Those whom the Truth ⁴⁴⁶ has drawn to His Presence and given to drink of the delicious wine of His companionship, those whom He has honored with His Gaze and blessed in the Abode of His Reward—a blessing by which I may be among those who seek refuge in His Sanctuary, take shelter in His Court, fortify themselves in His Strong Fortress, and cling to the stirrup of His Mount, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bestow the most excellent of Your blessings forever, the most abundant of Your benedictions perpetually, the purest of Your salutations in favor and number, and the most exalted of Your peace eternally and everlastingly upon the noblest of human creatures, the synthesis of the truths of faith, the stage of theophanies of excellence, the pearl of solitary perfections—the Spirit of spiritual spirits, the Life of corporeal forms, the Substance of luminous effusions, the Locus of the jewels of Furqanic ⁴⁴⁷ descents, the Sun of the Praiseworthy Sharia ⁴⁴⁸, the Tongue of the Ahmadic ⁴⁴⁹ Reality, the Eye of perpetual and eternal grace, the Prophet of essential mercy, the Supporter of the Islamic community, the Key to the treasuries of inspirational receptions, the Eye of divine solicitude, the Path of Rahmanic ⁴⁵⁰ guidance, the Lamp of Samadanic ⁴⁵¹ sainthood, the Treasure of gnostic secrets, the Bride of the holy Presences, the Foundation of the worlds of existence, the Mirror of hearts and witnessing insights, the Central Pearl of the necklace of prophets, the Vanguard of the armies of messengers, the Leader of the caravan of the elect and the near-stationed angels, the Best of all creatures, the Star of the most luminous light, the Ka'ba ⁴⁵² of the highest honor, the Bearer of the banner of the loftiest glory, the Source of the sweetest drink of love, the Master of the reins of supreme majesty, the Fountainhead of wisdoms and the most beautiful words, the Descent of the lights of the most beautiful attributes and names, the Witness of the secrets of eternity, the Beholder of the lights of the first precedents, the Guardian of the unveilings of the unseen in what has always been, the Interpreter of the tongue of pre-eternity and the Foremost on the carpet of might over those who have a foot, the Chosen One of prophethood, messengership, and creation in the darkness of non-existence, the Manifestation of the secret of partial and universal existence, the Pupil of the eye of the higher and lower worlds, the Pillar of the tree of honor, both branch and root, the Master of the two weighty beings ⁴⁵³, the Spirit of the body of the two worlds, the Eye of the life of the two abodes, the Grandfather of Hasan and Husayn, the Perfect Human being realized in the highest ranks of servitude, the Imam of union characterized by the attributes of lordship, the Greatest Veil, the Most Generous Beloved, the Most Compassionate, Kind, and Merciful, the Lamp of regions and climes, the Clarifier of signs and landmarks, the Element of glories and noble qualities—our Master and Patron Muhammad ibn 'Abdullah ibn 'Abd al-Muttalib ibn Hashim. So bless him, O Allah, and his Family, his Companions, his wives, and his descendants, to the number of Your known things and the ink of Your words, whenever those who remember remember You and him, and whenever those who forget forget You and him, and grant him abundant, good, and blessed peace. And praise be to Allah, Lord of the worlds. O Allah, bless and grant peace to our Master and Patron Muhammad and to the Family of our Master Muhammad: the Opener of the openings of the sciences of the Unseen, the Subtlety of the subtleties of bestowed unveilings, the Arena of thoughts and heart's inspirations, the Embroidery of the robe of malakutic ⁴⁵⁴ might, the Delight of the Presence of Qayyumic ⁴⁵⁵ secrets, the Breeze of the breath of Rahmutic ⁴⁵⁶ generosity, the Gleam of the rays of Jabarutic ⁴⁵⁷ awe, the Means of the means of desire, the Tongue of wisdoms and admonitions of fear, the Commander of the human creation and spiritual spirits, the Sphere of the risings of holy moons and supernal lights, the Sketch of the Pen of Will on the parchment of pre-eternal precedence and the symbols of the Tablet, the Breath of the breaths of Jibra'ilic ⁴⁵⁸ power, the Substance of the support of Mika'ilic ⁴⁵⁹ resolve, the Steward of the breath of Israfilic ⁴⁶⁰ sovereignty, the Majesty of the awe of 'Azra'ilic ⁴⁶¹ gaze, the Sultan of the state of the prophetic kingdom, the Bride of the Presence of Mustafawic ⁴⁶² solicitude, the Musk of the seal of prophecies and verbal messages, the Imam standing in truth of servitude on the carpet of intimacy and the Presence of Lordship, the Hero praying with the worlds of spirits in the pavilions of holiness and the stations of proximity and speciality, the Devotee reciting the Sura of the Meccan Openings ⁴⁶³ at a time when divine secrets and holy lights are received, the Messenger supported by the glad tidings of Quranic verses, dazzling miracles, and mighty wonders, the Bride adorned with the gifts of knowledge and innate graces, the Beloved clad in the robes of perfections and the lofty affections of mercies, the Pearl encompassing the subtleties and meanings of names and attributes and the delicate benefits of sensory and spiritual things, the Bearer of good news, the Warner, the Illuminating Lamp, the Kind, the Merciful, the Compassionate, the Forbearing, the Intercessor whose intercession is accepted, the Magnified, the Exalted, the Intimate Friend, the Pure, the Refined, the Decisive Truth, the Unceasing Good, the Outward and the Inward, the Trustworthy Distributor of the treasure of Allah, the Greatest Friend, the Most Generous Prophet, the Most Glorious Honor, the Essence before whose realities the intellects of the discerning are bewildered, and the Beauty before whose light the servants of the veils and canopies and the people of the Lote Tree of the Utmost Boundary are dazzled, the Form of the forms of realities, the Link of creatures, the Unveiler of the symbols of obscure subtleties and intricacies, the Pious One extolled in his worth by the tongue of the state in the Presence of Union and Connection, the Confidant announcing his mention as the witness of speech on the carpet of intimacy and boldness. Glory be to Him before Whom praises fall short, just as they fall short before His own Self!

of praises, and gifted him with the most sublime subtleties and gifts, just as he gathered in it the scattered beauties, wisdoms, and benefits. ﴿Blessed is Allah, the best of creators﴾ ﴿And that is the bounty of Allah which He gives to whom He wills, and Allah is the possessor of great bounty﴾ So, O Allah, send blessings upon him and upon his family, a blessing that multiplies with the multiplicity of his lofty stations and ascends through the ascents of his majestic and beautiful perfections, and grant him peace, a peace of speciality coupled with Your eternal and everlasting blessing, a peace whose fragrance wafts over that lordly and Ahmadine presence ⁴⁶⁴, and the pure, holy, Muhammadine essence ⁴⁶⁵, from a penitent, submissive servant who seeks from the perfection of Your generosity and beneficence that You gather him with him in the paradises of bliss, along with family, spouses, companions, and offspring. Amen, amen, amen, O Most Merciful of the merciful, O Lord of the worlds. O Allah, adorn our prayer and peace upon him with the beauties of acceptance, and convey them perpetually from us to him, and grant us at every moment the vision of his countenance, and make us among the people of his love and the service of his presence, and cause us to die upon his hanifite ⁴⁶⁶ sunna and the path of his law, and gather us with his pure party and the supporters of his way, and fill our hearts with the lights of his gnoses and graces, and fill our breasts with the subtleties of his secrets and the wafts of his affections, and seal for us with goodness and happiness, and make us among those whom You have honored (152) with the best and an increase, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. A beloved from whom beauties appeared just as he poured forth abundant gifts without limit. When he appears, the resurrection of my blamers arises, and the beauty of Allah comes in the shadow of gratitude. So the world shone with the lights of its Lord, and the darknesses of the destitute from abandonment were repelled. So love none but the One whose beloved is independent of excuse in the eyes of the adversaries. Muhammad, the praised one in every assembly, the intercessor of creatures in the witnessing of the Odd ⁴⁶⁷. The order of the cosmos, the pupil of its eye, the highest attainment of hopes, guidance for whom ease is. The gain of the servant's life, the delight of his living, the joy of the spirit's life, the benefit of time. He is the greatest blessing, he is the mercy with which the All-Merciful manifested in secret and public. He is the aid sent from the presence of fidelity * with what those of ecstasy and thought were incapable of. And his explanation's secret perished in the eye of the unseen * so the difficulty of gathering became the prey of the hand of ease. An explanation without confusion and a disclosure without cover * by which the messages of the Living are fragrantly sent without denial. Upon him be the blessing of Allah and His peace * and his followers, the moons and the shining stars. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the interpreter of the tongue of pre-eternity and post-eternity, the eye of the substance of supply and aid, the sea of generosity and kindness which none can encompass, the element of the potentiality of possible preparedness and the science of guidance with fixed foundations and structures (153), and the lamp of sainthood, supported by the Mighty Quran and the Seven Oft-Repeated ⁴⁶⁸, Ahmad, the most praised of those who praised and were praised before his Lord, and the most perfect of those who ascended in the stations of speciality to His sainthood and proximity to the utmost extremity of the prophetic summit and the peak of the chosen mastery, the beginning of the point of existential passivity for guidance and felicity, and the orator of the presence of the witnessing station in expression and delivery, and the element of the luminous structures, spirits and bodies, the ambassador of the unseen entrusted with the knowledge of divinity, the hidden, and the law of the secret that opens with the resolve of the locks of the treasury of the talismanic secret, the core of realities which the perfect intellects grasp only to the extent that His proof stands upon them, and the subtlety of intricacies which the throne-like souls know of his reality only what He makes known to them, so that the gnoses of his graces dazzle his wisdom, the ultimate goal of the aspirations of the holy ones who have emerged from above the world of natures and the aim of the eyes of the dominators, and they have overflowed for the vision of the countenance of his comprehensive essence that encompasses the secrets of prophethood and the rulings of the laws, the intimate, from whom the rays of Allah are not manifested to the heart of any man except through the mirror of his essence, nor are the psalms of revelation recited to the ear of a listener except with the resonance of his mention, and the meanings of His names and attributes. And how could it not be so, for he is the absolute essential light, which decrees ignorance upon everyone who claims knowledge of Allah in itself, in reality, apart from his Muhammadine self and the verified odd-even ⁴⁶⁹ (154), which supplies every eternal principle with its lordly aid, the flower of the fruit of the tree of pre-eternity and the result of the two premises of existence and non-existence, the servant of Allah and the excellent servant through whom is the perfection of perfection, and the beloved of Allah, and the worshiper of Allah by Allah without union, incarnation, or separation, and the friend of Allah, and the interlocutor of Allah, whose bride is displayed in the presence of majesty and beauty—majesty of special indications, and beauty of chosen ascents—Your servant from the aspect of You as he is Your servant from the aspect of all Your attributes and names, and the locus of the manifestation of Your might and grandeur, the teacher

of creation, the most knowledgeable of creation, the advisor of the community, and the beloved of the Truth, Your beloved whose eye You anointed with the light of Your holiness so that he saw Your exalted Essence openly, and You concealed from every one of Your creation secrets within his inner being for You, and You split with the word of his Muhammadan specificity ⁴⁷⁰ the seas of union ⁴⁷¹ and granted him through it Your knowledge and beauty, and Your address to the heart, sight, and hearing, and You made him, by the decree of Your Oneness ⁴⁷², a single unit for a number, and You postponed from his Ahmadian station ⁴⁷³ an essential postponement everyone. So send, O Allah, blessings upon him and upon his family, a blessing by which the heart and body are rectified in us, and by which rancor, vanity, pride, and envy are expelled from our innermost beings, and by which the accidents of trials, worries, and distress are repelled from us, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. (155) O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the means of means ⁴⁷⁴, the noble of lineage, spouses, and great ones, and the program of books, hadiths, and epistles, the enricher of the seeker, the generosity of bounty and flowing pardon, the best from whom benefits are obtained and from whom questions are narrated, the lord of the later and earlier ones, the refuge of orphans and widows, the purest newborn who appeared in all assemblies and tribes, the choicest of Adam's children, the supplication of his father Abraham in ancient times, the glad tidings of the Messiah and the son of the sacrificed one ⁴⁷⁵, the possessor of the luminous body and the radiant face, the informed one and the non-existent between body and spirit, the forbearing, the high above slips, the forgiving, the prophet of mercy, the guide of the community, the remover of distress, the dispeller of darkness, the tongue of revelation and infallibility, the abode of knowledge and wisdom, the truthful, the trustworthy, the manifest truth, the obeyed master before the Possessor of the firm Throne, the beloved of Allah, His chosen one, His intimate friend, His elect, His pure one, His select, the followed prophet, the approved messenger, the chosen saint, the light of everything and its guidance, the secret of every secret and its radiance, the desire of every lover and its fulfillment, the one by whose light the treasuries of mercy and omnipotence were opened, by whose appearance the secrets of dominion and angelic realm were granted, and by whose blessing the affections of awe and desire were sent down. (156) The center of the circle of perfection, the unique pearl of the necklace of gems, the crown of the beauties of majesty and beauty, the pupil of the eye of divine manifestations, the subtlety of the spiritual breaths of the lords of lordly states, the lamp of the innermost beings of the people of illuminated insights and ocular unveilings, the point of emanation, the existence of generosity, the one of the One, the secret of existence, the second of two, the noble of fathers and grandfathers, the central pearl of the necklace of spiritual wayfaring, the honor of angels and kings, the choicest of the great, the master of every owner and owned, the full moon of gnostic sciences in the heavens of subtleties, the sun of spiritual knowledges on the thrones of realities, the spring of mercies and affections, the one who pierced with his resolve the seven paths ⁴⁷⁶, the comprehensive book that was woven, the wide path of Your law, the moon of Your guidance that is on the horizon of every sound heart, the rising of Your secret coursing through the particulars and universals of the world, the extended hand in its heights and depths, Your light shining in its flashes and self-disclosures, the west of the secrets of the Essence, the east of the lights of the attributes, the lightning of the flashes of unveilings, the gleams of the glories, the one who prays in the niche of the comprehensive union ⁴⁷⁷ with Ahmad, and the reciter with the criterion of distinction ⁴⁷⁸ with Muhammad, the most generous of those who stood before his Lord in the darkness of night and performed the night vigil, the master of every possessor of mastery, the pride of every possessor of glory, the precedence of every possessor of felicity, the object of desire of every possessor of will, (157) the wisdom of every possessor of benefit, the imam of every possessor of devotion and worship. So send, O Allah, blessings upon him and upon his family, a blessing by which You have mercy on us in the beginning and the return, and by which You seal for us with faith and the two words of testimony, and make it for us in this world and the Hereafter a cradle and a pillow, by Your grace 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, the imam of the presence of revelation and sending down, the locus of majesty, veneration, and glorification, the station of honor, mastery, and preference, the intimate friend supported by the Holy Spirit Gabriel, the pure one extolled in his rank in the highest procession and the crowded assembly, the brought near, the refined, the one given glad tidings in the Torah and the Gospel, the foremost of the foremost, the one advanced in the councils of administration and teaching, the crown of splendor and light whose bride is unveiled in the station of conversation and speech, the full moon of full moons upon whom was revealed in the decisive Book the verse: "Then He inclined to that, inspiring to you and to those before you, Allah, the Exalted in Might, the Wise." Ahmad, the praised one, whose praiser split praise for him, the most generous newborn whom Allah distinguished with honor and glory, the most excellent existent whom his Lord granted the ultimate goal and aim, the rank of the descent of the Essence and the relation of the detailing of the attributes, the enwrapped one, the covered one with the most beautiful traits and good words, the return of the chain of cycles (158) in the first and the last, the mine of the making of existence in the inner and outer, the simple meaning and the encompassing aspect, the form of love traced in the unseen of identities by the pen of design, whose confirmation is recited in: "Indeed, We have given you a clear conquest." The one extolled (159) for his perfections in: "And indeed, you are of a great moral character." So his character was the Quran, as witnessed by: "And indeed, it is a reminder for you and your people, and you will be questioned." The opener, the seal, the end, the one sent with the message, as witnessed by: "It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, although those who associate others with Allah dislike it." Ta Ha, the reality of realities, and Ya Sin, the very essence of the life of creatures, who saw the eye with the eye openly with the very eyes of the hidden knowledge, and confronted the secret with the secret on the carpet of protected might. "Nun. By the pen and what they inscribe, you are not, by the favor of your Lord, a madman. And indeed, for you is a reward uninterrupted." The bride of the station of two bow-lengths ⁴⁷⁹ of unity and oneness, the gathering of the realities of firstness and lastness, the secret of the gifts of the inner and outer, the secret coursing through the Adamic reality and the human creature, the isthmus ⁴⁸⁰ uniting prophethood, messengership, and electing love, the imam who won the race in the ranks of specificity and the stations of election, the pen of the spiritual intellect, the lightning of the most holy light, the flood of generosity and Noachian bounty, the gift in the place of possibility, the result of "nothing in possibility is more perfect than what has been," the light of prophethood preceding time and space, the matter of the essence of the letters of the clouds and the sewing of the layers of heaven, the ultimate point of honor and the seed of affiliation, the pupil of the eye, the light of insights, the lamp of the worlds, the brought near, the specially favored, the one observed with the eye of eyes in the presence of the King, the Judge. So glorified is He (160) who described the pupil of His eye with His own description and honored him on His highest carpet above the attendants of His presence and the angels of His holiness, and concealed in the beauty of His Essence the worlds of His secret and the witnesses of His sense. So the qualitative reality followed, and the betweenness and structures fell away, and his nature was upon the two forms: the subtle, luminous, and spiritual, added to servitude, and He gathered in him the universals of the two worlds, and clothed him with the robe of divinity.

And He created him with the attributes of Lordship (rubūbiyyah), and fashioned him for Himself over the sons of his kind, and named him with what He named His own Supreme Essence (dhātahu al-ʿaliyyah), and spoke by negating likeness (nafy al-mithliyyah), thus effacing the very essence of what He had affirmed, so that he was not except through Him—upon him—having a relational aspect (ḥaythiyyah), connection (ittiṣāl), and accompaniment (maʿiyyah), acceptance (qabūl), and proximity (ʿindiyyah), service (khidmah), and servitude (ʿubūdiyyah). Then He sent blessings upon him (ṣallā ʿalayhi) by Himself, without priority (qabliyyah) or posteriority (baʿdiyyah), nor place (makān) nor time (zamān) nor delimitation (ḥudūdiyyah), and He made the prayer of generosity (ṣalāt al-karam) after the prayer of bounty (ṣalāt al-jūd) between His prayer and his supplication in his prayer, without intermediacy (lā bayniyyah). And His prayer is in his conversation (muḥādathah) and discourse (mukālamah), and His good pleasure (riḍāhu) in his intimate communion (munājāt) and address (mukhāṭabah), and His secret (sirruhu) in his return, joyful and rejoicing, to his place and the site of his abode. Thus the first was bound to the last, and the inward (al-bāṭin) to the outward (al-ẓāhir), so that through him he possessed strength (al-quwā) and flight (al-ṭayarān) in the most luminous station (al-maqām al-azhā), the desired spectacle (al-manẓar al-mushtahā), ascension (al-ʿurūj), night journey (al-isrāʾ), blessing (al-yumn), glad tidings (al-bushrā), and sitting upon the carpet of: “And that to your Lord is the ultimate end” (wa anna ilā rabbika al-muntahā) [Qur’an 53:42]. So the cycle (al-dawrah) turned back upon its beginning, and the first became its end; thus his reality (ḥaqīqatuhu) was all realities, and his form (ṣūratuhu) the form of all creatures, and his conduct (sīratuhu) everything that they possess of character traits (al-khalāʾiq), as attested by: “Indeed, there has come to you a Messenger from among yourselves, grievous to him is your suffering” (laqad jā’akum rasūlun min anfusikum ʿazīzun ʿalayhi mā ʿanittum) [Qur’an 9:128]. And by his eye you have witnessed, so his meaning (maʿnāhu) is, for meanings, the simple meaning (al-maʿnā al-basīṭ), and his structure (mabnāhu) is, for structures, the encompassing cycle (al-dawr al-muḥīṭ). “Say: If the sea were ink for the words of my Lord” (qul law kāna al-baḥru midādan li-kalimāti rabbī) [Qur’an 18:109]. So there is no structure without his structure, nor meaning without his meaning, nor name without his named (musammāhu). Thus he is the unique one (al-fard) existing in his perfection in every atom, and the witnessing witness (al-shāhid al-mashhūd) by his countenance in every radiant forehead; he filled with his essence every eye, yet his inmost reality (kunnuhu) is too exalted for any eye to perceive him. So he is the linked cycle (al-dawr al-musalsal), the last and the first (al-ākhir al-awwal), the opener and the seal (al-fātiḥ al-khātam), the standing witness (al-shāhid al-qāʾim), the manifestation of the sciences of the Essence (maẓhar ʿulūm al-dhāt), the locus of the jewels of descents (mawqiʿ jawāhir al-tanazzulāt), the named of the names (musammā al-asmā), and the protected of God (ḥamā Allāh al-aḥmā), the mirror of the Supreme Essence (majlā al-dhāt al-ʿuẓmā), the center of encompassment (markaz al-iḥāṭah) beyond which there is no end, nor beyond it any aim. So no sight falls except upon him, and no ear inclines except toward him, because he is the reach of knowledge in every known thing, and the ultimate end of the command in every inscribed thing, and the purport of discourse (faḥwā al-khiṭāb) understood, and the secret of prophethood (sirr al-nubuwwah) in every infallible one (maʿṣūm), and the spirit of life (rūḥ al-ḥayāh) in every existent and non-existent. And he is the reality of every thing (ḥaqīqatu kulli shayʾ), the bond of every thing (rābiṭatu kulli shayʾ), the intermediary of every thing (wāsiṭatu kulli shayʾ), the means of every thing (wasīlatu kulli shayʾ), and the meaning of every thing (maʿnā kulli shayʾ). Nothing exceeds him, nor does anything depart from his decree; rather, he is the very essence of the thing (ʿayn al-shayʾ) and the inmost reality of the thing (kunnuhu al-shayʾ). There is nothing beneath him, nor anything after him. Thus imaginations have been lifted, and the distinction of the master of the noble messengers (sayyid al-rusul al-kirām) and the seal of the prophets (khātimat al-anbiyāʾ), peace be upon them, has become manifest. * The reach of knowledge concerning him is that he is a human * And that he is the best of all God’s creation * And all that the noble messengers brought * Was but connected from his light to them And it has been established that the landmarks in him are aspects of the universe, and the descent of revelation in him is ultimate ends for those who came later or earlier—annihilation (fanāʾ) and effacement (maḥw), and constancy (thabāt) and sobriety (ṣaḥw). “Everyone upon it is perishing” (kullu man ʿalayhā fān) [Qur’an 55:26]. Books and ultimate ends, limits and signs, lights and self-disclosures (tajalliyāt), ascents and elevations, breaths and refreshments, witnessed scenes (mashāhid) and individuations (taʿayyunāt), divisions and relations, stations (maqāmāt) and ranks (rutab), roots and modes, manifestations and concealments, perfect words (kalimāt tāmmāt), nay, divine intellections (taʿaqqulāt ilāhiyyāt), gleams of gnostic secrets (lawāʾiḥ asrār ʿirfāniyyāt), radiances of lordly lights (shawāriq anwār rabbāniyyāt), openings of furqanic surahs (fawātiḥ suwar furqāniyyāt). Yā Sīn is the heart of the Qur’an, and Ṭā Hā is the very essence of Ṭā Sīn, and Ṭā Sīn Mīm is the very essence of Yā Sīn, and Yā Sīn is a obeyed master, firmly established with his Lord. And the text of revelation concerning him is: “In the name of God, the Most Gracious, the Most Merciful. Yā Sīn. By the Wise Qur’an. Indeed, you are among the messengers, upon a straight path” (bismi Allāhi al-raḥmāni al-raḥīm, yā sīn, wa al-qurʾāni al-ḥakīm, innaka lamina al-mursalīna ʿalā ṣirāṭin mustaqīm) [Qur’an 36:1-4]. So glory be to Him who singled out this noble prophet with the perfection of mastery (al-siyādah) and glorification (al-tafkhīm), and regarded him with the eye of majesty (al-jalālah) and exaltation (al-taʿẓīm), and molded him upon noble character traits (makārim al-akhlāq), and named him the Kind and Merciful (al-raʾūf al-raḥīm), and linked love for him to following him in His words: “Say: If you love God, then follow me, and God will love you and forgive you your sins, and God is Forgiving, Merciful” (qul in kuntum tuḥibbūna Allāha fa-ittabiʿūnī yuḥbibkumu Allāhu wa yaghfir lakum dhunūbakum wa Allāhu ghafūrun raḥīm) [Qur’an 3:31]. So may God bless him and his family, possessors of glory and honor, and his companions, people of sainthood (al-wilāyah) and precedence (al-taqdīm), a blessing by which You guide us to Your straight path, and settle us thereby in the highest gardens of bliss, and delight us thereby with Your good pleasure and the vision of Your Mighty Face, by Your bounty and generosity, O Most Merciful of the merciful, O Lord of the worlds. O God, I ask You, O God, O One (yā wāḥid), O Unique (yā aḥad), O Odd (yā watr), O Eternal Refuge (yā ṣamad), O Ancient (yā qadīm), O Everlasting (yā dāʾim), O Singular (yā fard), O Forbearing (yā ḥalīm), O All-Knowing (yā ʿalīm), O Exalted (yā ʿalīy), O Supreme (yā ʿaẓīm), O Most Gracious (yā raḥmān), O Most Merciful (yā raḥīm), O Possessor of Majesty and Honor (yā dhā al-jalāli wa al-ikrām), O Mighty (yā ʿazīz), O Compeller (yā jabbār), O Holy (yā quddūs), O Peace (yā salām), I ask You by Your treasured, hidden, blessed, pure, sanctified, and preserved name, that You send blessings upon our master Muḥammad and upon the family of our master Muḥammad, Your servant, Your messenger, Your chosen one, Your beloved, Your saint, and Your elect, and that You delight me with Your love, Your knowledge, and Your good pleasure, and make the worlds of my secret under the shade of Your care, in Your shelter and protection, and honor me with the light of faith and piety, and treat me with Your kindness in secret and whispered counsel, and guard me by Your solicitude from the accidents of doubts and claims, and save me by Your beautiful pardon from the paths of trial and affliction, and lead me by the light of Your knowledge to You, and make me among those who strive for Your good pleasure and turn to You, and open the door of acceptance before me, and treat me with every good that is with You, and strengthen my faith in You, and do not cause me to despair of Your mercy, and take charge of me with Your protection and care, and grant me refuge from the calamities of Your punishment, and steer my ship with the wind of kindness and relief, and preserve it from the hurricanes of distress and hardship, and grant me from every worry in which I find myself, morning or evening, relief and a way out, and intercede for me by Yourself with Yourself, and regard me with the eye of Your solicitude, and support me with the spirit of Your holiness, and intercede for me through Your beloved and prophet, our master Muḥammad, may God bless him and grant him peace, whom You have made kind and merciful to us, and compassionate and forbearing toward us. And make, O God, my supply from the sun of his reality, and my secret from the light of his law, until I shine in the night of my ignorance with the lights of the realities of his gnoses, and find solace in the estrangement of my journey with the intimacy of his subtleties. And make me know him in his stations, worlds, abodes, and landmarks, until I witness him with the eye of direct vision (ʿayn al-ʿiyān), not through proof and demonstration, and know him by verification (taḥqīq) in every abode and path, and see the diffusion of his secret in the universes, and his radiant meaning in his beautiful manifestations. And carry me to his holy aḥmadī presence upon the shoulder of his pure muḥammadan law, and fill the stages of my deficiency with the stages of his perfection, and clothe me with the most honorable robe from the robes of his majesty and beauty, and single me out in love for him as You have singled him out in his beauty and beneficence, and distinguish me with the characteristics of his proximity and favor, until I become an inheritor before him, a beholder from him to him, and a unifier of him through him upon him. And make, O God, his jewels—

The soul is the secret of my reality, and his most holy light is the origin of my creation, and his most noble love is the very essence of my creed and my path. Accept his intercession for my family and my loved ones, and have mercy on me through the prayer upon him, and make it, on the Day of Resurrection, my provision (165) and my treasure, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O mine of secrets, O treasure of wealth, * O rising place of lights for the discerning. O opener of the great command and seal of * wondrous creation, and a point not understood. O gatherer of the scattered whole, his manifestation * in order, and before his existence it was not arranged. O spirit of the highest spheres and their mover, * and the mover of the distant, greatest celestial body. May God bless you, O you whose light * is like the sun, illuminating every dark night. O Allah, send blessings and peace upon our master and lord Muhammad, and upon the family of our master Muhammad, the bridegroom of the divine presences and stations, the fountain of virtues and miracles, the champion who cannot be rivaled in openings and inspirations, the talisman of healing and well-being, the station of nearness and purity, and the abundant rewards, the sanctuary of fears, the first fruit of the garden of blessing and benedictions, the circuit of the angels, praised in endeavor and movements, the path of success that saves from the pitfalls of sins and destructions, the breeze of the morning rose wafting in the assemblies of the saints and the righteous, the white blaze of radiant faces whose light shines in the innermost hearts of the lovers, and the firmly rooted pegs, the solitude of intimacy for the people of litanies and remembrances, the means of nearness for the people of supplication, humility, and seeking forgiveness, the pause of rest for the sleepers who stand in prayer at dawn, the spreader of ease for the weak and the poor (166) and the people of abasement and brokenness, the rosary of those who glorify their Lord at evening and dawn, the gift of those who seek the mercy of their Master in the hardships of night and the ends of day, the thicket of the lion that subdues destruction, the honor of the noble ones high in rank and glory, the sword of the bells that guard fortresses and regions by the might of their care, the shade of the heedless, the unifier of the harsh, the subduer of the misguided, the annihilator of the tyrants, the refuge of the sinners, the lighthouse of the guides, the guide of those who point to God and the callers, the supporter of the Islamic community by the sword of his Muhammadan might, the vanquisher of the transgressing faction by the light of his Ahmadine secret, the blossoms of the garden of contentment and submission, the Kawthar of the pure wine and Tasnim, the element of lordship and honor, the locus of majesty and veneration, the aid of disposal and judgment, the pen of governance and teaching, the symbol of the people of allusion and understanding, the tongue of the people of conversation and speech, the pearl of the worlds, the delight of the eyes, the rest of the bodies, the watering-place of the thirsty, the master of angels, humans, and jinn, the lawful magic, the abundant sea of giving, the pure and virtuous in character, the noble one of many excellences and qualities, the elixir of sincerity, the qibla of the elite and the drink of the common and the special, the pure one reciting in the niche of union with the criterion and the Sura of Sincerity, the wing of means and answered supplications, the sweetness of remembrances and pleasing praises, the lover of honored Mecca, the Corner, and the Station, (167) and its fragrance, the essence of good, jasmine, and myrtle, the rose of love and the clove of attraction, the basil of the intelligent and astute, the foundling of the honored stone, the signature of the firm command, the text of the accepted hadith, the presence of exalted grace, the lamp of light that clears from hearts the darkness of doubts and the imagined matter, the place of safety and security, the clear proof and sign, the brilliant miracles and wonders, the possessor of the crown, the diadem, and the cloud, the light upon which the spider wove and shaded him, the noble one who could be seen from behind as from before, the migration of the people of seclusion and solitude, the passion of the people of love, longing, and affection, the support of the poles, the bells, and the pegs, the beloved whose love dwells in the core of the innermost heart and the very center of the heart. So send blessings, O Allah, upon him and upon his family, the noble lords, and his companions, the devout worshippers, a blessing by which souls and bodies may vanish for us in his love, and by which You may have mercy on us on the day when secrets are tested and witnesses stand, by Your grace 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, the model of the breasts and the great ones, the delight of thoughts and reflections, the splendor of processions and manifestations, the orator of mosques and pulpits, the ink of pens (168) and inkwells, the emblem of the attracted and the beloved, the state of the affiliated and the overcome, the presence of the ecstatic and the bewildered, the dye of the variegated and the enraptured, the desire of the yearning and the lovers, the tongue of the sincere and the truthful, the support of the loving and the tasting, the passion of the silent and the speaking, the seal of the foremost and the later, the pillar of those who rely on their Lord with trust, the witnessing place of the supreme signs, the men of the unseen, the imam of the Sufis, purified from every defect and flaw, the lofty tree of honor planted in Taybah and the secure sanctuary, the station of the greatest veracity, receiving his book in his right hand, the eye of certainty and the truth of certainty, the possessor of firm standing and established rank, the law

The secret which He is not niggardly of the unseen ⁴⁸¹, the target of the sights of the people of fear and piety, and the lamp of the lights of the people of purified hearts and pure bodies, the wisdom of the King who stands by the coercive power ⁴⁸², and the apex of the sphere encompassing the higher and lower spirits, and the grace that moves the masters of states and attractions ⁴⁸³, and the determination that attracts the people of obediences and nearnesses ⁴⁸⁴, the cutting edge of the Jabarutic ⁴⁸⁵ Truth, and the treasurer of the secrets of the theological sciences ⁴⁸⁶, the love hidden in the unseen of identities ⁴⁸⁷, and the full moon rising on the horizon of high stations and the heaven of theophanies ⁴⁸⁸, the army of the Yemeni ⁴⁸⁹ battalions in the land of guidance and uprightness, and the bestower of lordly benefits ⁴⁹⁰ upon the people of speciality and dignity ⁴⁹¹, the most holy Jerusalem ⁴⁹², and the station of Abraham ⁴⁹³ the high and most noble, the beloved who reaches and causes to reach ⁴⁹⁴, and the devout one who is solitary in the retreats of intimacy, the one who is devoted ⁴⁹⁵, Taha ⁴⁹⁶, the enwrapped, the covered ⁴⁹⁷, and Ya Sin ⁴⁹⁸ who stands for the affairs of his community and bears them, the possessor of the merciful glance ⁴⁹⁹ and the Jabarutic ⁴⁸⁵ compassion, the manifestation of the sciences of the Essence ⁵⁰⁰, and the locus of the secrets of the intellectual and transmitted sciences ⁵⁰¹, the shady shade from the heat of midday and ailments ⁵⁰², and the sanctuary that protects whoever seeks refuge in it from committing sins and crimes, the opening of the divine openings ⁵⁰³, and the spreader of the banners of the Islamic nation, the pride of the honor of the Tayyibi ⁵⁰⁴ religious lineage, and the embroidery of the robe of glory of Mecca and Medina ⁵⁰⁵, the musk of ambergris and musk-scented realities ⁵⁰⁶, and the sprinkling of fragrant flowers of pure scent, the gift of the Tihami ⁵⁰⁷ and Najdi ⁵⁰⁸ glories, and the grant of the blessed Sa'di ⁵⁰⁹ gifts, the wine of the majestic Qayyumi ⁵¹⁰ secrets, and the lightning of the theological ⁴⁸⁶ and Subbuhi ⁵¹¹ lights, the robe of jasmine ⁵¹², and the anemones ⁵¹³, and the essence of the sweet basil and jasmine mixed with rosewater and saffron, the exudation of aloeswood and clove, and the costus ⁵¹⁴ and the full moon rising from Quba' ⁵¹⁵ and Thaniyat al-Wada' ⁵¹⁶ and al-'Awali ⁵¹⁷, the fragrance of mandrake ⁵¹⁸ and balsam ⁵¹⁹, and the musk of Darin ⁵²⁰ and the perfume brought from Egypt, Iraq, India, and the land of China, the magnet of the spirits roaming in the meadows of the Kingdom and the Dominion ⁵²¹, and the bride of joys appearing in the station of Mercy ⁴⁹⁹ and Jabarut ⁴⁸⁵, the path of right guidance whose ways do not change, and the summit of glory whose stages cannot be reached, the unique pearl of the strung necklace of chrysolite ⁵²², and the book of revelation folded upon the secrets of prophethood, and the unique gems of the sciences, the Ṭā Sīn ⁵²³ of the conscience of the matter, the ambiguous and known, and Ṭā Sīn ⁵²³ of the eye of the entities ⁵²⁴, the famous and inscribed, and Ḥā Mīm 'Ayn Sīn Qāf ⁵²⁵ of the title of the hidden secret, and Kāf Hā' Yā' 'Ayn Ṣād ⁵²⁶ of the jasmine of love, the fragrant and pressed, and Alif Lām Mīm ⁵²⁷ of the clove of nearness and proximity, the preserved and protected, and the nectar of the ecstatic utterances ⁵²⁸ and the attraction ⁴⁸³, the honored, respected, and served, the perfume of the soil of the one forgiven and shown mercy ⁵²⁹, and Nūn ⁵³⁰ by the pen ⁵³¹ of noble lineage written upon the hearts of the lovers with the pen of will ⁵³² inscribed, and the knowledge of Adam and al-Khidr ⁵³³, peace be upon them, and the prayer of Zechariah and Jesus of high rank and station, and the dignity of the sacrificed one ⁵³⁴ and Abraham the Friend ⁵³⁵ and the prophet who gave glad tidings of him in the Torah and the Gospel, and the glad tidings of Jacob and the shirt of Joseph the Truthful ⁵³⁶, and the means of Dhul-Nun ⁵³⁷ and Noah and Job, the unique ones inspired by the light of guidance and success, the Meccan and Medinan Imam ⁵³⁸, and the hero whose sainthood was announced by al-Khidr ⁵³³ and Uways ibn 'Amir al-Qarani ⁵³⁹, the light of the ends, and the eye of the goals, and the sufficient of sufficiencies ⁵⁴⁰, and the crown of messages, the tablet of transmission ⁵⁴¹ supported by the jewels of the chapters and verses, and the jewel of the intellect preserved from slips and the deviation of fluctuations, the trade of the ascetics roaming in the depths of mosques and retreats, and the capital of the worshippers retreating in the plains and deserts, the high support in virtue and dignities ⁴⁹¹, and the precious ruby in the eyes of the people of ascension and stations ⁵⁴², the first in firstnesses, and the last in lastnesses, the opener and the seal, the treasurer of God's wealth, the distributor, the kind, the affectionate, the mentioned, the described, the witnessed, the known, the compassionate, the gentle, the merciful, the familiar, the mine of modesty and faith and the desire of the people of ecstasy and bewilderment, the pole of flowers ⁵⁴³, and the spirit of humanity, and the light of sight, and the master of the people of the desert and the city, and the ornament that is like the ruby among stones, the chain of light whose two ends are joined, and the station of fame and manifestation, pure in both lineages, the small door of the house of Bakr ⁵⁴⁴, and the honor of the lordship of 'Umar ⁵⁴⁵, the lofty pillar of the character of 'Uthman ⁵⁴⁶, and the origin of the tree of 'Alawi ⁵⁴⁷ sultanic lineage, the preacher of the presence of Jibril ⁵⁴⁸ and Mika'il ⁵⁴⁹, and the locus of the glance of Israfil ⁵⁵⁰ and 'Azra'il ⁵⁵¹, and the palace of the robe of Sunni ⁵⁵² and Sindisi ⁵⁵³ glories, and the locus of the jewels of the descents of the divine presence ⁵⁵⁴ and holiness, the plucked flowers of the moist Muhammadan ⁵⁵⁵ flowers, and the delight of the eye of Amina bint Wahb ⁵⁵⁶, the Halima ⁵⁵⁷ of Sa'd ⁵⁵⁸, the Ka'ba of the circumambulation of the arriving ones, visited, and the standing of the pilgrimage of the firmly rooted pegs ⁵⁵⁹, blessed, the breath of the perfume of the famous gatherings of the rememberers, and the soil of the resting place of the praised visitors, the eye of the eyes overflowing with abundant generosity, and the locus of dignity ⁴⁹¹ widespread on tongues, the water of Zamzam ⁵⁶⁰ healing hearts from thirst, and the kohl of blessing removing from whoever applies it the darkness of ignorance and blindness, the best of those who ran between Safa and Marwa ⁵⁶¹, and the sultan of the two noble sanctuaries ⁵⁶², and the house of assembly ⁵⁶³ of the essence that no encompassing encompasses, and the knowledge that no outline limits, and the comprehensive boundary of the composite and simple meaning, and the concise and the intermediate, and the sea whose limit and depth are unknown.

He hears the snoring of the Face ⁵⁶⁴, holy in secret and declaration, and kingdom-like in proof and evidence, and the sun of divine care and gnosis ⁵⁶⁵, and the ink of the sciences that strings the jewels of meanings in the path of eloquence and clarity, and the lamp of understandings that clarifies what is obscure from the intricacies of difficulties and the wonders of the Quran, the pivot of the persons of light ⁵⁶⁶ standing in the darkness, and the support of the masters who draw near the path of arrival for those who seek refuge in them, and the raising of hope, the locus of Your special gaze among Your special servants, the carpet of eternal mercy, and the table of everlasting grace, and the fallen pearls of prophethood, blessed in family and offspring, of sound taste ⁵⁶⁷, and the witness of clear longing, and the possessor of the beautiful face and the eloquent tongue, the substance of the sea of generosity that never runs dry, and the point of the secret of the secret ⁵⁶⁸ that is not unveiled, and the key to the treasure "I was a hidden treasure and I loved to be known, so I created creation to know Me" ⁵⁶⁹, a knowledge whose reality is neither grasped nor qualified, so the spirit of My beloved Muhammad preceded in My knowledge and testified to My Oneness, and acknowledged the perfection of My Lordship after I manifested to it in the station of My Belovedness, and I made it witness the might of My Eternity and the permanence of My Self-Subsistence, so it remained yearning and longing for Me, swimming and drowning in the sea of My Oneness, I clothed it in the robes of My greatest good pleasure, and spread for it the carpet of My most luminous carpet ⁵⁷⁰, and seated it on the throne of My most renowned kingdom, and crowned it with the crown of My most glorious care, and adorned it with the jewelry of My most manifest prophethood, and breathed into it of My Spirit, and poured it into his most pure luminous temple ⁵⁷¹. So, O Allah, bless and grant peace to this pious, most righteous Prophet, possessor of the beautiful, radiant face, the smooth cheek and the black-and-white eye ⁵⁷², a blessing by which You give us to drink from the pool of his strong, mightiest supply, and by which You grant us enjoyment of gazing upon his bright, moon-like face, and by which You bestow upon us from Your pleasure and his pleasure the lofty station and the greatest portion, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. My Master, Your servant in love has never ceased * Eternally upon what You have covenanted from pre-eternity By the life of Your Face, which is the utmost of my desire * The paradise of Your beauty, from which I have no deviation By Your beautiful Face I have inclined my affections * Toward the love of Your beauty, where hope has led me O Eye of my eye, whether veiled or manifest * O Heart of my heart, whether He stays or departs For You, not for other, I have emptied myself of otherness ⁵⁷³ * So the subtlety of Your beauty, O my Beloved, occupies me And the beauty of Your Face encompasses me, so wherever * I turn the face of my heart, it is the direction of prayer ⁵⁷⁴ I flirted with the gazelles of my intellect, so it donned * From the magic of the glance of their eyes the robes of amorous verse And You appeared in all manifestations, revealing Yourself * So for the sake of Your Face, all of them are to me more worthy ⁵⁷⁵ I behold Your beauty in the subtle realities ⁵⁷⁶, shining forth * Calling to union with You, by subtlety, whoever has attained And I see people as a mirror polished * With Your beautiful attributes—and to Allah belongs the highest similitude Thus the fresh flowers delight me * And the shining moon stirs my longing when it appears And the pride of the beautiful woman moves me, if she is faithful * In a litter, resembling a gazelle on a camel O One, all beauty is His beauty * There is none other in the worlds—far be it—and all None gathers the fruits of Your Face like this * Except a youth who annihilates the remnants ⁵⁷⁷ and separates O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the light of the insight of the people of watchfulness and witnessing ⁵⁷⁸, and the ascension of arrival for the people of ascent and rising, and the watering-place of rest and refreshment for the guests, visitors, and delegations, Ta Ha ⁵⁷⁹, the master, the praiser, the praised, and Ya Sin ⁵⁸⁰, whose chosen light preceded in the world of design before existence, and the Prophet, the Messenger, whose bride is unveiled in the most beautiful sight and the praiseworthy station, the crown of the summit of existence, and the medium of the necklace of contracts, and the chosen one regarded with the eye of care before the creation of creatures and the bringing into existence of every existent, the spirit of intimacy of every presence, and the delight of every joy and freshness, the end of reality, and the proof of the path ⁵⁸¹, and the sultan of creation, and the noble of character and natural disposition, the guide of intellects to righteousness, and the leader of souls to the path of good and success, the key of the eternal unseen ⁵⁸², and the seal of the first secret, the pride of prophetic majesty, and the pole ⁵⁸³ of chosen lordship, the orator of the presence of nearness and connection, and the imam of the people of proximity and union, and the robe of the people of speciality and perfection, the beloved of the Most High Lord, and the effuser of good and gifts, and the master of the free and the patrons... and Adam, the father of humanity, and the best of those who passed in past centuries and the drawer of divine sciences and their benefactor, and the eradicator of the lands of dark disbelief and their destroyer, and one of the stations of Oneness and its unique, and the peacock of the Mawlawi ⁵⁸⁴ state and its herald, and the blessed of past and future ages and their fortunate one, the greatest veil ⁵⁸⁵ that the storms of winds do not shake, and the most magnificent station that the spearheads of lances do not affect, the greatest goal that silenced the masters of states with its miracles, and the strongest proof that incapacitated the minds of the scholars with its miracles, the perspicacity of the people of inspiration and teaching, and the tongue of allusion of the people of eloquence and speech, and the ray that clarified with the lights of his gnoses the sayings of the people of doubt and conjecture, the fragrance of the flowers of the people of unveilings and scenting, and the crown of the heads of the people of sainthood and precedence, the dawn that breaks...

By the Truth ⁵⁸⁶, and the caller who summons creation to the Truth ⁵⁸⁷, and the locus of intention and sincerity, and the truthful in speech and utterance, and the Prophet who leads his community along the paths of guidance and gentleness—so bless him, O Allah, and his family with a blessing that delivers us from ruin and annihilation ⁵⁸⁸, and protects us from earthquakes, landslides, and drowning, 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 full moon of perfection shining in the constellations of prosperity and happiness, the light of majesty and beauty radiating in the hearts of the masters of spiritual states and will ⁵⁸⁹, the beloved of the Most High Lord ascending the stations of might and glory, the noble in companionship and lineage, adorned in the garments of pride and sovereignty, guiding creation to You and directing them through him to You, the opener of the secrets of eternity and the order of the everlasting kingdom, the sultan supported by awe and the east wind ⁵⁹⁰, the messenger sent from the Arabs of Sal' and Qaba' ⁵⁹¹, the beloved distinguished by sovereignty and creation in the darkness of blindness and dust ⁵⁹², the inscription of the pen of the first self-disclosure ⁵⁹³, the tablet of the complete and perfect divine knowledge ⁵⁹⁴, the pupil of the eye of glories and the master of the first and the last, the great in virtues and merits, the exemplar of the great masters, the foundation and structure of everything, the expression and meaning of every science, the arena and abode of the spirit of every seeker, the path and guidance of every devotee, the wealth and generosity of every generous one, the remedy and cure of every sick one, the opener of the treasuries of the unseen ⁵⁹⁵ and the effuser of gnosis ⁵⁹⁶ upon hearts, the sustainer of spirits before creation and formation, and the reviver of bodies when Adam was between water and clay, the ambassador ⁵⁹⁷ of the unseen, truthful in speech, the guardian of the secret of the complete revelation of right guidance and justice, the light that removes from hearts the darkness of error and ignorance, the secret opener of what was locked of the treasuries of secrets and gifts, the seal of the saints ⁵⁹⁸ completing what preceded of the perfections of those possessing glories and merits, the desire of the yearning and the eager, the treasure of openings and requests, the blessing of the reader and the writer, the talisman of the resident and the traveler, the solitude of the recluse and the monk, the wish of the friend and the companion, the refuge of the fearful and the fugitive, the hand of the almsgiver and the giver, the support of the one who seeks means and the attractor, the eye of the eyes of the East and the West, the sultan of non-Arabs and Arabs, the judge of affairs and needs, the emblem of the saints and the mark of the pious, the insight of the intelligent, the adornment of the pure, Your servant occupied with You apart from others, Your beloved sacrificing himself for Your pleasure, Your messenger inspired by the lights of guidance and success, Your intimate illuminated by the lights of unveilings and verification ⁵⁹⁹, Your chosen one firm of foot in the presence of sincerity and affirmation, the ultimate of trust, Islam with its covenants honored the great honor, which the surahs and verses praised, the supported and respected sultan whom the angels pledged allegiance to above seven heavens, the orator of the carpet of the Merciful kingdom, the interpreter of the tongue of the unseen, the Eternal ⁶⁰⁰, the imam of the luminous holy presence, the peacock of the station of solitary intimacy ⁶⁰¹, the pearl of the crown of the human world ⁶⁰² and the child of the cradle of divine love, the suckling of the breast of the Furqanic revelation ⁶⁰³, the subtlety of the spiritual secret's subtleties, the unique pearl of the pearls of gnostic science ⁶⁰⁴, the essence of Yemeni longing and love, the awakener of passion and ecstatic rapture, the robe of might and perfect beneficence, the flow of the pen of will running upon the plane of the human intellect and the corporeal world, the book of the sciences of the Essence comprising the realities of realities and the subtleties of meanings, the feast of joys and delights, and happiness and congratulations, the orator of the gardens of the people of intimacy and boldness, and the pavilions of proximity and nearness, the rising star of happiness heralding the attainment of the goal and the achievement of wishes, the messenger of truth supported by the Mighty Quran and the Seven Oft-Repeated ⁶⁰⁵, the light of the perspicacity of the people of clear unveiling and direct witnessing, the path of sincerity, certainty, perfect tawhid ⁶⁰⁶, and imanic guidance ⁶⁰⁷—so bless him, O Allah, and his family, firm in roots and structures, and his companions who sacrificed themselves for Your pleasure, safe from the afflictions of deficiency and negligence, with a blessing that purifies my innermost being and heart from the afflictions of passion, and delivers my creed and faith from the deviation of fluctuations, and rectifies my time and era, and preserves my region and place from fresh calamities, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. * To You is my gesture, and You are the one I love * And You are my talk among people of intellect, narrated * And You are the desire of all lovers * So blessed is a heart that melts in You from affliction * In Your love they wandered in passion and became madly enamored * And every person yearns for what he loves * And when we came to the water of Madyan to draw * Thirsty from us for the watering place of whispered prayer * We alighted upon a noble people whose houses * Are sanctified, with no Hind or 'Alwa there ⁶⁰⁸ * And a fire appeared to us from afar, kindled * We found by it whom we love and whom we desire * He gave us drink, revived us, and revived our souls * And intoxicated us with the wine of His majesty, coffee ⁶⁰⁹ * A wine on condition that I will not let it be drunk * Except by a sincere lover free from pretension * We understood and wandered in the deserts of our ecstasy * And we began to drag our trains in our intoxication, proudly

Intoxicated, we divulged, and You were ashamed of our blood. Is a revealer of secrets killed for the One he loves? And secrets among the free are but a trust, but when the wine is pure, who can resist? O Allah, bless and grant peace to our master and lord Muhammad, and to the family of our master Muhammad, the center of the renowned circle of sovereignty, the full moon of the luminous sphere of felicity, the overflowing of bestowed divine sciences and abundant succor, the tongue of those possessing gnostic allusions, eloquence, and expression, the outpouring of divine mercies, the grace of the All-Knowing, All-Aware Lord, the breeze of lordly breaths, the sweet, delicious, and refreshing water of life, the source of ecstatic utterances ⁶¹⁰ of attraction, the wine of the cupbearer and the serving companion, the lamp of the innermost secret of the people of unveiling and illumination, the light of the insight of the gnostic, the intelligent, and the discerning, the orator of the pulpits of the people of reverence, preaching, and remembrance, the comfort of the poor and the support of the lowly, the mercy for the weak and the needy, the young and the old, the object of the will of those possessing earnestness and exertion, the reliever of perplexed souls from the accidents of choices and planning, the guardian of hearts turning to Allah from the afflictions of incapacity and shortcoming, the blessing of the teacher and the consultant, the refuge of the captive, the fearful, and the seeker of protection, the Messenger of Mercy sent to all nations with gentleness and facilitation, the adornment of adornments without likeness or peer, the delight of the eye whose hand is softer than butter and silk, the bride of the angels seated on the carpet of might upon the throne of sovereignty and precedence, the beloved of the Most High, the Great Lord, the possessor of lofty renown and formidable station, the opener of the secrets of prophethood and messengership, the conveyer of what he was entrusted with from the flashes of glad tidings and the warnings of deterrence, the seed of creation and origination, the hamza of opening and affirmation, the luster of beauty shining upon the forms of whispered letters and those with whistling, the ink of sciences, the winner of the race in the arts of knowledge and exegesis, the lamp of understandings, the blossoming flower of whose gardens is with the rulings of recitations and the meanings of tajwid ⁶¹¹ and calligraphy. So bless him, O Allah, and his family, a blessing by which You repel from us the accidents of baseness and obscurity, and by which we become among those who are perfumed with the musk of his love, fragrant and aromatic, and who sing his praise in the meters of hazaj, madid, basit, and the great hijazi ⁶¹², and who expose themselves to the breezes of his intercession in repelling hardships, crises, and the terror of the difficult day, 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 halo of the radiant full moons, the delight of the gazing eyes, the branch of the flourishing tree of glory, the orbit of the rising stars, the imam of the lofty and splendid ranks, the accepted intercessor in this world and the Hereafter, the light of flourishing hearts, the sweetness of remembering tongues, the locus of widespread miracles and manifest virtues, the manifestation of clear signs and dazzling miracles, the table of lordly openings and present secrets, the choicest of the noble messengers and pure loins, the deep sea of overflowing sciences, the rain cloud of pouring generosity, the benefit of the musk of collars and fragrant bosoms, the element of successive virtues and excellences, the treasure of abundant stores and benefits, the reconciler of discords and conflicting natures, the elevator of proud souls and deficient ambitions, the awakener of sleeping thought and languid intellects, the lighthouse of guiding travelers, the guide of perplexed hearts, the tranquilizer of calamities and destructive trials, the bestower of abundant gifts and grants, the strengthener of patient limbs and hearts, the scatterer of the assembly of tyrants, oppressors, and Chosroes, the queller of the assault of overwhelming misfortunes, the amulet of protection and healing that mends, the prize of arriving and departing delegations. So may Allah bless him and his family, the sharp swords of truth, and his Companions, the victorious party supporting the religion of Allah, a blessing by which You suffice us against the hands of triumphant calamities, by which You rectify the bargain of our losing states, by which You have mercy on our decayed bones that have crumbled, and make it for us a treasure whose blessing we find in this world and the Hereafter, 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 pride of the noble ones, pure in branch and root, the banner of guides who made easy for the people of spiritual wayfaring the path of proximity and union, the way of salvation, established by the tongue of his Law as a just measure of truth and justice, the lofty of degrees who erases with the light of his guidance the darkness of error and ignorance, the fountain of good things and grace, the hand of generosity and giving, the noble of progeny and lineage, the pure of word and deed, the spirit of righteous deeds, the basil of goodly words, the antidote of healing, the remover of harshness, the robe of fidelity, the spring of purity, the strong drink of support, the complete string of number and supplies, sound in transmission and chain, the saintly and pure one who illuminates heart and body, the essence of essences, taking the banner of prophethood and messengership with auspiciousness, the lamp of the worlds, winning the race in the station of firmness and establishment, the seed of formation and the presence of determination, the pillar of the people of litanies.

And of the talqin ⁶¹³, the emblem of the people of sincerity and certainty, and the seal of the prophets and the master of the messengers, the effacement in the beauty of the Essence, and the prophet adorned with the secret of the names and the perfection of attributes, the name known by the definite article, and the form safe from the afflictions of solecism and distortion, the imam seated on the pinnacles of sovereignty and honor, and the caliph specifically charged with compliance to commands and the execution of decrees and disposal. So bless, O Allah, him and his family, possessors of sublime honor and invincible might, and his companions, protected by his invincible sanctuary and his shady shade, a blessing by which You secure us in places of astonishment and fear, and by which You have mercy on us with Your mercy that encompasses all things (186). O Allah, O Generous, O Forbearing, O Compassionate, O Merciful, O Subtle, 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 opener of the openings of sacred knowledge, the interpreter of the tongue of the unseen and the self-speaking speech, the imam of the cycles encompassing the Tablet, the Pen, the Throne, and the Footstool, and the light whose secret permeates the diverse species and the sensory world, the foundation of existence, the brick of completion, the book of revelation sealed with the scent of ambergris and the musk of the seal, and the essence whose reality intellects cannot grasp and imaginations cannot qualify, the flower of the blooming rosebuds of gnosis, the cup of the aged wine of spiritual knowledge, the light of the verified unveilings of discernment, the unique pearl of the necklaces of collared gems, the path of callers guided to success in goodness, the robe of surpassing beauty, the splendor of radiant virtues, the desire of yearning hearts, the wine of tasting spirits, the rising of shining lights, the signs of miraculous wonders, the speaking tongue of states, the aspiration of truthful souls, the branch of the lofty tree of glory, the breeze of the fragrant scents, the prelude of the results (187) of the preceding secrets of prophethood, the outpouring of gushing mercies, the blessing of thriving longings, the verification of covenants and confident faith, the halter of gazing eyes, the breath of fragrant lights, the night journey of roaming spirits and fluttering wings, the flash of the swords of dazzling truth, the wisdom of the tongue of distinguishing laws, the queller of the armies of enemies and striking terrors, the elixir by whose making essences are transformed, the magnet that attracts spirits by its nature, the tree of holy, angelic blossoms, the setting of the Qur'anic, Self-Subsistent jewels, the possessor of revealed revelation and the detailed book, the Mīm ⁶¹⁴ that extracts every subtle jewel, the 'Ayn ⁶¹⁵ of the element of every noble relation, the Dāl ⁶¹⁶ of the degree of every lofty rank, and the Ṣād ⁶¹⁷ of the infallibility of every chaste soul, the sultan of the kingdom preferred by Allah's preference, the praised of movement striving for Allah's good pleasure, the locus of blessing and benediction, whose rank is magnified by His saying, "Indeed, those who pledge allegiance to you, they are only pledging allegiance to Allah" ⁶¹⁸. So bless, O Allah, him and his family, possessors of rank and status, and his companions, the learned who act according to what Allah has revealed, a blessing by which we gain Your pleasure and his pleasure, and by which we seek the rains of his generosity and mercy, and by which we become among those who are fortified by his strong fortress and enter under his banner, by Your grace and generosity (188), 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 Ḥā' ⁶¹⁹ of mercy, whose time is linked to blessing and benediction, the Mīm ⁶²⁰ of dominion whose authority prevails over the hearts of lovers, the Dāl ⁶²¹ of eternity whose edifice is founded on the bases of might and obedience, the Hā' ⁶²² of guidance whose tongue is eloquent in Your praise and thanks, the Jīm ⁶²³ of beauty whose human aspect attracts the souls of lovers to Your presence, the Ṣād ⁶²⁴ of truth whose register is filled with subtle secrets and wisdoms, the source of sciences whose eloquence amazed the masters of rhetoric and oratory, the sea of generosity and bounty whose munificence and beneficence encompassed all servants, the cave of security and salvation whose beloved ones and neighbors are surrounded by the secrets of care and kindness, the supporter of pardon and mercy whose title heralds the attainment of happiness and forgiveness, the seal of prophethood and mission whose criterion runs on the tongues of the people of remembrance and recitation, the treasure of the secret and sainthood whose companions and helpers comply with Your commands, the garden of gnosis whose flowers and branches bear the fruits of knowledge and action, the orchard of litanies and remembrances whose fragrance and basil waft over the carpet of the kingdom and the angelic realm, the lofty of degrees and stations whose pleasure and good pleasure are granted to the people of his service and love. So bless, O Allah, him (189) and his family, a blessing by which we become among those who have multiplied blessings upon him, so his kindness and security encompass them, and who have immersed their thoughts in his praise, so his generosity and favor overwhelm them, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. The beloved of the heart—my heart is not patient, nor my eyelid, for the length of my life, is languid. So my patience is not beautiful, for a beloved whom the Powerful One called to Himself on the Night Journey.

O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the radiant face of the universe and the light of its splendor, the interpreter of the tongue of the unseen and the proof of His argument, the focus of every lover's thought and the direction of his orientation, the spirit of comfort for every forerunner and the house of his emigration, the wine of every lover and the intoxication of his attraction, the tongue of every caller and the means of his desire, the surpassing beauty that stole minds with his glance, the beneficial knowledge that gladdened hearts with his wisdom, the vast generosity that encompassed servants with his grace, the seal of the seals of the greatest of the foremost near ones, the master of the masters of the verifiers universally and absolutely, the foundation of the structure of the beneficial physicians of remedy and antidote, the imam of the imams who are adorned with the swords of glory and precious banners, the crown of the lovers singled out for compassion, mercy, forbearance, and solicitude, the gatherer of the secrets of prophethood by right, the bearer of the burdens of the message with fragrant collars and necklaces, the path of right guidance and direction, naturally disposed to doing good and noble morals, the musk of realities and the best of those whom mounts seek and the company of companions, the fountain of sincerity and purity, sweet in drink and taste, the possessor of the Ascension and the Burāq, the beloved with intense longing and yearning for the presence of his Lord, the succor who by his supplication disperses the unity of the people of oppression, unbelief, and hypocrisy, the seed of existence chosen for prophethood and the universe, for whom no locks were opened, the light of the blackness of eyes, the flower of love whose fragrance spreads throughout the realms of dominion and the heavens and all horizons, the lamp of sainthood whose light among the prophets and saints is like the light of the sun among the stars when it appears, none can rival it in beauty and radiance. So bless him, O Allah, and his family with a blessing by which we become among those who rolled up their sleeves for Your service, renounced the world, and were content with Your meager provisions, and You honored them with the sweetness of obedience, and removed from their hearts the disease of rancor, envy, enmity, and discord, 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. O Allah, I ask You, O my Lord, by the cloak of Your sanctified, most holy majesty, and by the waist-wrapper of Your exalted, most precious greatness, and by the might of Your glory and the authority of Your perfection, and by You to You, and by Your Greatest Name most dear to You, and by the station of our master Muhammad, may Allah bless him and grant him peace, the great and foremost with You, that You bring me near through You to You until I witness You, and empty me of other-than-You until I declare Your oneness, and annihilate me in You from my nearness and witnessing, and annihilate me by Your self-disclosure from my awareness of my declaring Your oneness and my detachment through belonging to You from lineage and attributions, and realize me through the realities of the names and attributes, and make me a guide, guided, content, and well-pleasing, so that we may glorify You much and remember You morning and evening. And make me, O Allah, a recipient of Your pardon and mercies, a descent of Your goodness and a locus of Your blessings, and grant me enjoyment of gazing upon Your noble face, with those whom You have favored with that in the Garden of Bliss. And strengthen me, O Allah, for witnessing the unveiling of Your eternal light, and strengthen me for the action that leads to that, O Generous, O Generous. O Allah, clothe me in the armor of Your gentleness, blessedness, security, and protection, and protect me from the obstacles that prevent entry into Your presence, and wash the filth of my heart from sins, and grant me refuge from severance and disgrace among people, and distance me from my sins as You distanced the east from the west, O Possessor of Majesty and Honor. And draw me to You, and make me love You, and connect me with the spirit of Your Prophet, our master Muhammad, upon him be the best of blessings and the purest of peace. And honor me, O Allah, with his service, love, and vision, and make me among those who cling to his hem and hold fast to his Sunna, and cause me to die, when I die, upon his creed, and gather me in his pure company, with the people of his party and love, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. You are my heart's blood, except for passion for the one I love; so leave off blaming me, for souls and what they desire. The humiliation of passion is honor, and its bitter is sweet, and its colocynth is sweeter than manna and quail. Its torment for the lover is the very essence of his bliss, and the striving of blamers in seeking forgetfulness is like contagion. Whoever does not find, his soul in the love of His love, his passion is false and his patience is affliction. And He does not deprive those who worship Him of passion for the diversion of this world, so choose for yourself what you desire. Love is only love of the Possessor of bounty and wealth, and His angels, the prophets, and the people of understanding, and the best of Allah's messengers, the most excellent of His creation, Muhammad, the guide to the Garden of Refuge. A messenger, a connector, comprehensive, bountiful; there is none like him in connection, virtue, and generosity. A bringer of good news, a warner, a mercy, a blessing, a guidance, a shining lamp, an ultimate goal in piety. Kind, affectionate, not soft in speech, and in war a lion irresistible and unconquerable. Beautiful of countenance, bright of complexion, of medium stature, handsome, upright, a refuge for the distressed. Pure, perfect in character and intellect, and there is none equal to him in knowledge and forbearance. Upon the master, the lord, the intercessor, and his family, and his companions, the people of righteousness and piety.

Peace, with the completion of wealth, is a guarantor, * and of repelling, in both abodes, evil and affliction. O Allah, bless and grant peace to our master and lord Muhammad, and to the family of our master Muhammad (195): the court of generosity, the courtyards of blessings, the blossoms of wisdoms, lofty of aspirations, pure of character, protector of the sanctuary... of the foot, firm of ancient standing, intercessor of the nations, reliever of pain, granter of blood-wit, repeller of evils and calamities, Prophet of mercy, abundant of portion, remover of distress, dispeller of darkness, fragrance of the breath, carpet of chivalry, locus of manliness, crown of the message and prophethood, pole of majesty, clear of proof, approved of speech, descent-place of the manifestations of the perfections of the Divine kingdom, and location of the stars of the jewels of the secrets of beauty and majesty, the handful of light by whose honor the pillar of the universal cosmos stood, the breast of breasts by which the necklace of the higher and lower realms was arranged, the halo of full moons to the light of whose beauty the world of distant and near spirits submitted, the meaning of the letter of the act of creation, the secret of the word of Truth, the premise of the result of truthfulness, the object of intentions, the master of masteries, the title of the book of success and felicities, the pupil of the eye of the world and the light of the blaze of Adam's face, the seal of the prophets upon whose covenant it was taken in what has passed, the guardian of the secret of the term and the nursling of the secret of the revealed revelation, the interpreter of the tongue of the unseen and the manifestor of the lights of the first precedents, the bearer of the banner of the greatest might, the possessor of the reins of the most glorious glory, the embroidery of the robe of the most luminous honor, the substance of the supply of the most abundant life, the full moon of the sphere of the most famous message, the star of the sky of the most radiant mastery, the lamp of the most manifest landmarks of guidance (196), the most pure path of reality and law, the locus of infallibility and chastity, the most pious and righteous, the lighthouse of the noble manifesting guides, the shade of the generous informing protectors, the magnificent leader of beautiful face and appearance, the central pearl of the arranged necklace of prophethood, the pearl of the crown of the great message, the eye of the eyes of the noble honored secrets, the leader of the caravan of honored prophets, the commander of the armies of the chosen messengers, the imam of the imams of the elect purified ones, the eye of the eyes of the chosen intimate friends, the bride of the prophetic presences, the sultan of the lordly kingdom, the imam of the processions and the witnessing chosen ones, the illuminator of the suns of the lights of gnosis, the western horizon of the gleams of the manifestations of beneficence, the source of the lights of descents and the sciences of discernment. So bless him, O Allah, and his family, the luminous stars, and his Companions, praised by prophetic hadiths and Quranic verses, a blessing by which You gift us with the gifts of his majestic, Self-Subsistent gifts, and honor us with the emotions of his abundant, merciful breaths, and observe us with the eye of his lordly, divine care, 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 (197): the pearl of the shell of the One, of noble qualities, the house of Hashemite honor, of noble traits, the radiance of sweet gifts of tastes and drinks, the sun of sainthood, illuminating the body and acquisitions, the blessed beginning, praised in conduct and outcomes, the end of ends, distinguished by the highest degrees and loftiest ranks, the crown of care, holy in indications and gifts, the path of guidance, clarified by his law in methods and schools, the lamp of sciences of knowledge, erasing by the light of his countenance the darkness of polytheism and thick shadows, the pride of Self-Subsistent majesty, high in rank and positions, the chief of the lordly kingdom, victorious in banners and battalions, the flood of merciful breaths, moving by the breeze of his repose the crowns of the masters of spiritual wayfaring and attraction, the magnet of spiritual souls, attracting by the beauty of his comeliness the souls of lovers from the farthest Easts and Wests, the reality of realities of gnosis, molded upon his chosen love the elite of the distant and near, the opening of the openings of discernment, by the mention of whose noble names and great hadiths the breasts of assemblies and writings are adorned, the manifestation of the suns of eyewitness visions, by the appearance of whose brilliant lights and radiant beauties the rays of rising full moons and stars are diminished, Your beloved (198) who encompasses the secrets of the unity of the One, Your intimate friend who stands by the attributes of the perfection of servitude in the station of the One, distinguished by absolute unity, informing of the secrets of verified unseen things, possessor of the perfect and perfecting essence, the noble connecting relation, the Prophet whom You distinguished with the means and excellence, and the elevated preferred degree, and in whom You gathered the secrets of prophethood and messengerhood, and praised him in the revealed heavenly books, and made his heart the flood of Your lights, the mine of Your secrets, and the manifestation of the descents of Your verses, both summarized and detailed. So bless him, O Allah, and his family, a blessing by which we become among those whom the Quran honored and preferred, and beneficial knowledge refined and perfected, and grant abundant peace forever, and praise be to Allah, 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 treasure of the guarded secret hidden in the subtleties of unseen indications, the result of the concealed knowledge inserted

In the minutes of the hidden sacred symbols (rumūz al-khafiyyah al-qudsiyyah), and the gardens of gnostic sciences (ma‘ārif) and arts (funūn), which bear fruit in clusters of benefits and bestowed wisdoms (al-ḥikam al-wahbiyyah), and the ultimate goal of "Be, and it is" (kun fayakūn), whose secret (sirr) permeates the innermost beings (sarā’ir) of the people of gnostic sciences and the divinely-bestowed sciences (al-‘ulūm al-ladunniyyah), the dawn of the lights of Your (199) self-disclosures (tajalliyāt), the source of the jewels of Your inspirations (talqiyāt), the key to the treasuries of Your sciences and Your outpourings (imdādāt), the locus of manifestation (maẓhar) of Your gentleness (luṭf) in the dispositions of Your decrees (aḥkām) that flow according to Your power (qudrah) and will (irādah), and the ocean of Your secret (sirr) encompassing the worlds of Your Throne (‘arsh) and Footstool (kursī) and all who are in Your earth and heavens—so he is the first (al-awwal) in causality (sabab) and the last (al-ākhir) in lineage (nasab), the deeply-rooted (al-‘arīq) in noble descent (ḥasab), the exalted (al-saniyy) in ranks (rutab), the chosen (al-muntakhab) among the Arabs, the perfect (al-kāmil) in etiquette (adab), the answered (al-mujāb) in supplication (ṭalab), the accepted (al-maqbūl) in desire (raghab), the succorer (al-mughīth) in distress (karb), the foremost (al-muqaddam) in means (wasā’il) and nearness (qurb), adorned with the glory of the most proud (al-afkhar), singled out for the most renowned station (al-maqām al-ashhar), crowned with the most radiant secret (al-sirr al-abhar), sent with the greatest law (al-nāmūs al-akbar) and the most manifest religion (al-dīn al-aẓhar), to support the sound of innate disposition (salim al-fiṭar), to awaken the slumbering of thoughts (nā’im al-fikar), to guide sound insight (ṣaḥīḥ al-naẓar), to soften difficult matters (ṣa‘b al-umūr), to erase the whisperings of breasts (wasāwis al-ṣudūr), to open the doors of bliss and joy (al-hanā’ wa al-surūr), to make one abstain from the abode of perishing and delusion (dār al-fanā’ wa al-ghurūr), to encourage the acquisition of reward and wages (al-thawāb wa al-ujūr), to revive souls (arwāḥ), to supply bodies (ashbāḥ), to strengthen the beacon of success (manār al-falāḥ), to clarify the landmarks of righteousness (ma‘ālim al-ṣalāḥ), to grant the treasures of profits (kunūz al-arbāḥ), to bestow the benefits of success (fawā’id al-najāḥ), to cure the diseases of hearts (amrāḍ al-qulūb), to unveil the secrets of the unseen (asrār al-ghuyūb), to fulfill the sought-after hope (al-amal al-maṭlūb), to remove the darkness of the inner selves (ẓulmat al-bawāṭin), to enliven the dead of places (mawāt al-mawāṭin), to perfume the horizons (ārjā’ al-āfāq), to complete the noble traits of character (makārim al-akhlāq) (200), to gather the scattered souls (shatāt al-nufūs), to repel the accidents of misfortune (‘awāriḍ al-nuḥūs), to gladden the lines of scrolls (sutūr al-ṭurūs), to pour forth the supply of seclusions (maddad al-kunūs), to clarify the obscurities of difficulties (ghawāmiḍ al-mushkilāt), to untie the knot of perplexities (‘uqad al-ma‘wiṣāt), to unveil the great calamities (‘aẓā’im al-kurbāt), to manifest the results of acts of devotion (natā’ij al-qurbāt), to release the captivity of desires (asr al-shahawāt), to accept the means of supplications (wasā’il al-da‘awāt), to remind of the destroyer of pleasures (hādhim al-ladhdhāt), to erase the records of evil deeds (jarā’id al-sayyi’āt), to stir up the disquiet of yearnings (balābil al-ashwāq), to purify the springs of tastes (manāhil al-adhwāq), to warn of the Day of Meeting (yawm al-talāq), to extinguish the blaze of anger and burning (wahaj al-ghaḍab wa al-iḥtirāq), to purify the branches of intrigues (ghuṣūn al-dasā’is), to repel the doubts of base things (shubah al-khasā’is), to disseminate the jewels of wisdom and precious sciences (jawāhir al-ḥikam wa al-‘ulūm al-nafā’is), to illuminate the niche of innermost secrets (mishkāt al-sarā’ir), to polish the mirror of insights (mir’āt al-baṣā’ir), to unveil the unseen of consciences (ghayb al-ḍamā’ir), to unite between wombs, families, and clans (al-arḥām wa al-ahl wa al-‘ashā’ir), to remind of the Day of Appointment (yawm al-mī‘ād), to give to drink the beverage of love (sharāb al-widād), to improve good opinion and belief (al-ẓann wa al-i‘tiqād), to guide to the path of truth and right guidance (ṭarīq al-ḥaqq wa al-rashād), to restrain the hand of transgression and corruption (yad al-baghy wa al-fasād), to banish the loneliness of contraction (waḥshat al-inqibāḍ), to cut off the argument of objection (ḥujjat al-i‘tirāḍ), to protect honors (a‘rāḍ), to treat diseases (amrāḍ), to cut off the causes of soul-whisperings and selfish aims (dawā‘ī al-wasāwis al-nafsāniyyah wa al-aghrāḍ), to bring the intimacy of expansion (uns al-inbisāṭ), to guide to the middle of the path (sawā’ al-ṣirāṭ), to bequeath the station of triumph and joy (darajat al-fawz wa al-ightibāṭ), to disperse the gathered heedlessness (mujtama‘ al-ghaflah), to gather the scattered connection (muftaraq al-wuṣlah), to kill the living of misery (ḥayy al-shaqāwah), to make taste the sweetness of recitation (ḥalāwat al-tilāwah), to revive (201) the dead of felicity (mayt al-sa‘ādah), to teach the word of testimony (kalimat al-shahādah), to correct the results of sainthood (natā’ij al-wilāyah), to raise the banner of guidance (rāyat al-hidāyah), to renew the worn-out state of confusion (bālī al-bilbāl), to elevate to the station of arrival and connection (maqām al-wuṣūl wa al-ittiṣāl), to inspire longing for the meeting of love (liqā’ al-maḥabbah), to kindle the fires of affection (nīrān al-ḥubbah), to remind souls of their covenant in ancient pre-eternity (sālif al-qidam), and to attract hearts by his gaze to the presence of bounty and generosity (ḥaḍrat al-jūd wa al-karam). So bless, O Allah, upon him and upon his family, a blessing (ṣalāh) by which You pour down upon us abundant favors (sawābigh al-ni‘am), and by which You repel from us the accidents of afflictions (‘awāriḍ al-niqam), and by which You heal us from the affliction of leprosy, elephantiasis, deafness, and muteness, by Your favor and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace upon our master and patron Muḥammad and upon the family of our master Muḥammad, the seed of origination and formation (badhrat al-inshā’ wa al-takwīn), the adornment of the people of deconstruction and variegation (ḥilyat ahl al-takhrīb wa al-talwīn), the foot of the people of firmness and establishment (qadam ahl al-rusūkh wa al-tamkīn), the light of the insight of the people of witnessing and specification (nūr baṣīrat ahl al-mushāhadah wa al-ta‘yīn), the full moon of perfections (badr al-maḥāsin), perfect in attributes and descriptions (al-kāmil al-awṣāf wa al-nu‘ūt), the elixir of inner selves (iksīr al-bawāṭin), blessed in times and moments (al-mubārak al-azminah wa al-wuqūt), the cultivation of places (‘imārat al-mawāṭin), whose days are linked with joy, bliss, and good fortune (al-surūr wa al-hanā’ wa al-bukhūt), the ore of mines (tabr al-ma‘ādin), illuminating regions, horizons, and directions (al-munawwar al-aqṭār wa al-arjā’ wa al-sumūt), the noble of places (sharīf al-amākin), whose light was indicated by the enclosures of dominion and sovereignty (ḥaẓā’ir al-mulk wa al-malakūt), and perfumed by the fragrance of his scent were the treasuries of mercy and omnipotence (khazā’in al-raḥmūt wa al-jabarūt), and rejoiced at meeting him the worlds (202) of desire and awe (‘awālim al-raghabūt wa al-rahbūt), and submitted to the perfection of his highness the individuals of the towers of light and what is above the seven heavens and earths, and beneath the Behemoth (bahamūt), and split before the majesty of his awe the pens of will (aqlām al-irādah), and opened for the loftiness of his aspiration the doors of felicity (abwāb al-sa‘ādah), and borrowed from the lights of his gifts the masters of wisdom and instruction (arbāb al-ḥikam wa al-ifādah), and drew from the ocean of his generosity the possessors of virtue and lordship (dhawū al-faḍl wa al-siyādah), and plucked from the fruits of his gnostic sciences the people of devotion and worship (ahl al-nusuk wa al-‘ibādah), and were firmly established through the mediation of his spirituality the feet of the people of speciality and striving (ahl al-khuṣūṣiyyah wa al-mujādah), and grew by the blessing of his mission the trades of the people of trust and asceticism (ahl al-tawakkul wa al-zahādah). So bless, O Allah, upon him and upon his family, a blessing by which You break for us custom (al-‘ādah), and by which You make for us his praises a emblem and a habit (shi‘āran wa ‘ādatan), and by which we become among those who have attained their goal in his love and his desire, by Your favor and generosity, O Most Merciful of the merciful, O Lord of the worlds. Upon a magnificent character (khuluq ‘aẓīm) was Ṭāhā, and its foundation upon the Qur’an he built.

He folded in his fear of Taha ⁶²⁵ hope * With all his attributes he attained his economy ⁶²⁶ And that is the ultimate perfection in him * And that is in him from the covenant of birth ⁶²⁷ As a child he was guided to goodness * By gift ⁶²⁸ that preserved its habit And he was perfect as a child and as an elder * And God was his reliance as long as he lived He fled from the world in piety and asceticism * And he had no parallels of happiness ⁶²⁹ (203) God made it hateful to him as a child * And manifested from its embellishments his conviction Therefore he did not desire satiety or quenching * And made that his habit as long as he lived He continued reflection on the description of transcendence * And on the ways of majesty that are acquired ⁶³⁰ The mountains of Tihama ⁶³¹ tempted him * To be his helpers if he wished He said to them: Away from me forever * I have no need or desire in you Al-Wahhab ⁶³² will suffice me through Him * From others, with wealth He singled out His uniqueness He was sent as a mercy to all creation * And all of them come to him as visitors Taha bestowed virtue upon the worlds * And from his palms they seek benefit Through him existence turned with all generosity * And we saw none other than him as generous in it He has one who rises above the existent * Eternally, like the rising of the necklace ⁶³³ O God, by his rank forgive me my sins * And remove from the core of my heart its corruption Make my reckoning in the Hereafter easy * And facilitate for me a return with the Guide ⁶³⁴ Upon him and his family be the purest peace * And upon companions who all preserved their love O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the key to the treasures of the unseen, the source of the secrets of the subtle divine graces, the carpet of eternal mercy, the table of everlasting blessings, the master of Arabs and non-Arabs, the chosen messenger from the progeny of Banu Ma'd and Hashim (204), holy in essence, pure in both origins, beautiful in attributes, radiant in cheeks, the pride of the nobles, noble in both lineages, the shade of the supplicants, generous in both hands, the lighthouse of guides, preferred over all angels and both weighty kinds ⁶³⁵, the orator of the two presences ⁶³⁶, the sultan of the two kingdoms ⁶³⁷, the imam of the two qiblas ⁶³⁸, the form of love that surrendered both matters ⁶³⁹, the means of desires, the repeller from those who adhere to his sunnah the foolishness of vices and the accidents of loss, the adornment of adornments whose beauty dazzled the totalities of the two worlds ⁶⁴⁰, the delight of the eye whose footsteps sanctified the enclosures of holiness and the two sanctuaries, the grandfather of al-Hasan and al-Husayn, through whom You perfected the religion and through whom bodies emerged from every defect and blemish, the pillar of original honor, the proof of truth both rational and transmitted, the spirit of the upper and lower worlds, the pillar of religion in word and deed, the gathering of the realities of truth and the subtleties of subtleties, both partial and total, Your chosen prophet for prophethood and messengerhood in pre-eternity, Your pure one who calls souls to Your oneness and creation from the darkness of non-existence, Your vicegerent on Your earth and heaven, the manifestation of the sciences of Your essence and the meanings of Your attributes and names, the imam of Your angels, messengers, and prophets, the model of Your saints and beloved ones, Your chosen ones, the elite of Your pious, noble, and generous ones (205), the lamp of Your gnostics, scholars, and intelligent ones, the intimate who hears the hearing of specificity for the answer to Your call and invocation, the refined one who submits with the submission of servitude to the perfection of Your glory and exaltation, the pure one who ascends in the station of belovedness to a height reached by none of the people of Your love and trusts, by the Muhammadan light You carried Your Footstool and Throne, and by his generosity You spread Your earth and carpet, for he is the manifestation of Your might and sovereignty, the source of Your bounty and beneficence, the sea of Your generosity, grace, and kindness. So bless him, O God, and his family with a blessing befitting You from You to him, as he is worthy of it and as You are worthy of it in the loftiness of Your greatness and the elevation of Your station, and grant him peace with a peace whose breezes grant from the treasuries of Your mercy and pleasure, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved of pure roots and elements, Your pure one of noble kinship and ties, Your great saint of virtues and merits, Your intimate one foremost in the forefront of witnessed and manifested things, the bride of mosques and pulpits, the orator of presences and palaces, the imam of the excellent and the great (206), the master of the first and the last, the manifest light of prophethood, the radiant palace of messengerhood, the dazzling secret of sainthood, the conquering sword of the law, the praised one of pure lineage, the first and last prophet of God, the hidden and the manifest, the final and the gatherer, the obedient and the mindful, the patient and the thankful, the forbidding and the commanding, the sincere advisor to God's servants and the helper, the possessor of the greatest rank and the most magnificent station, the most generous gift, the most comprehensive bestowal, the most perfect light, the most upright path, the miraculous secret, the radiant light, the distinguishing knowledge, the surpassing adornment, the truthful speech, the fragrant scent,

And the radiant beauty, the fluttering banner, the dazzling splendor, the straight path, the magnificent character, the upright guidance, the universal goodness, the comely appearance, the sound heart, the sublime rank, the pure lineage, the absolute perfection, the realized might, the inspired judgment, the truthful speech, the highest station, the most manifest honor, the most glorious pride, the sweetest source, the purest body, the most pious heart, the eloquent tongue, the wondrous expression, the overwhelming majesty, the dazzling beauty, the wakeful eye, the luminous face, the encompassing mercy, the complete grace, the reaching aspiration, the excellent state, the just conduct, the beginning of the matter and the end, the beauties of nights and days, the foremost of months and years, the protection of widows and orphans, the destroyer of idol worshippers, the imam of every imam, the cornerstone of completion, the center of the necklace of order, the qibla ⁶⁴¹ of emulation and organization, the station of might, piety, and reverence, the seal of the prophets and the master of the noble messengers, the lamp of eternal lights, the key of primordial secrets, the treasury of divine sciences ⁶⁴² and sacred knowledges. So, O Allah, bless him and his family, possessors of pleasing states, and his companions, people of the lofty Sunni schools, with a blessing that You approve for that Ahmadian ⁶⁴³ subtlety, the Muhammadan ⁶⁴⁴ jewel, and the pure, pristine relation, and grant a fragrant peace that specifically encompasses them from Your divine presence and Your lordly sovereignty, as a gift from a humble servant acknowledging incapacity and shortcoming, who hopes for connection through these blessings and seeks from the clouds of their mercy the downpours of prosperity and blessings, and asks thereby for success in the noblest stations and highest degrees for himself and for those with him from family, brothers, loved ones, spouses, and offspring, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, we have indeed failed, due to the limitation of our intellects, the extent of our understandings, and the precedence of our aspirations, to bless him as he deserves, so how can we be capable of that when You have made Your speech his creation, Your light his creation, Your names his manifestation, and Your beauty his appearance? So You are his refuge, his pillar, his sanctuary, and his fortress. You have not created any creation more honorable to You than his Muhammadan essence, nor more beloved to You than his Ahmadian jewel. So bless him, O Lord, with Your eternal, everlasting blessing, and grant peace with the peace of Your speciality upon his prophetic, chosen essence, a blessing and peace that encompass the family, companions, spouses, and offspring. And grant us, O Allah, through blessing and peace upon him and them, a great reward, and admit us through their blessing to a noble entrance, and bestow upon us through their rank in the abode of Your honor an enduring bliss, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, I seek means to You through You, and I intercede through the rank of our master Muhammad, may Allah bless him and grant him peace, before You, and through his might and honor with You, and through the loftiness of his station and his standing in the Praiseworthy Station ⁶⁴⁵ before You, that You make my spirit ever ascending in the stages of his Ahmadian perfections, and the worlds of my secret ever receiving the gifts of his divine descents, and the molds of my poetry and prose ever extolling the praise of his Muhammadan qualities, and the impulses of my secret ever enraptured and absent in the light of the beauty of his radiant countenance, and the burdens of my patience ever yearning and moaning for his noble places and his beloved, lofty landmarks, and the daughters of my thought ever drawing from Your bestowed sciences and the treasures of Your hidden secrets, and that You support me with the etiquette of his prophetic conduct, and imbue me with his pure, virtuous character, and supply me with the supply of Mosaic love, and gift me with the gift of Christic miracles, and succor me with the succor of the Abrahamic call, and hasten for me with the speed of the Joban response, and save me with the Jonah-like salvation, and adorn me with the Joseph-like adornment, and gather me with my beloved Muhammad, may Allah bless him and grant him peace, in the enclosure of the lights of beauty and the courtyards of the secrets of majesty, just as You gathered the scattered parts of the Jacobic lordship in the station of Ihsanic ⁶⁴⁶ perfections, and that You grant me a secret from the secrets of the Solomonic kingdom, and open for me the hidden symbols of the Davidic wisdom of Yemen, and honor me with the honor of the Bakrian ⁶⁴⁷ blessing of faith, and support me with the support of the Faruqian ⁶⁴⁸ victory of light, and pour upon me from the gifts of the Uthmanic ⁶⁴⁹ generosity, and gird me with the sword of the Alid ⁶⁵⁰ courage of sovereignty, and clothe me in the garments of the speciality of majesty, and realize me with the realization of the Shadhilian ⁶⁵¹ divine connection, and crown me with the crown of the Eastern ⁶⁵² gnostic care, and grant me in the abode of honor and increase the lofty degree with those whom You have blessed from among 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.

He divided the beauties, and He is a single meaning ⁶⁵³, and they gathered in Him, so they are unique pearls ⁶⁵⁴. You clothed all of existence with beauties from You, and through You it was seized by ecstasy ⁶⁵⁵. You made the eyes of His eye witness in His eye the eye of direct vision ⁶⁵⁶, so they are witnesses in You. And Joseph desired from Zulaykha an additional [beauty] ⁶⁵⁷, for his beauty prostrated before Adam's face. So existence is a thing emanating from Your existence, and upon You by the known ⁶⁵⁸ comes a hidden [inspiration]. There is nothing other than You apparent or hidden; they are the veils ⁶⁵⁹ or His wisdom are recurring gifts. O my Master, my humiliation intercedes for Your might, and my error guides me that I am rightly guided. Torment me with all kinds of torment, for I am a servant praising with all kinds of praises. My beautiful patience ⁶⁶⁰ towards You is always deficient, and Your finding increases longing. Patience witnessed its subtlety in Your witnessing, and the torment of my heart for You is sweet and cool. How can I conceal what I witness, when there are proofs and witnesses upon me? My love for Your beauty has no denier, and the blaming envier has confessed it. Were it not for what is in it, no lover would see a return to his life after death. So the two sentences ⁶⁶¹—His beauty and my longing—have distance in terms of approximation of expression. But you go, finding from His existence, the return of passion upon him is a witness of a gazelle ⁶⁶². The soul went upon Him pure, unalloyed, free from its dross, and He is the all-seeing, penetrating. Its author—may Allah illumine his heart with the lights of sincerity and certainty, and grant him opening and support in composing the unique pearls of blessings upon the best of prophets and the master of messengers—said: These are blessings of excellent style and structure, exquisite in words and meanings. I derived them from the names of beautiful, excellent books, according to what the jewels of their words indicated of excellent, beautiful praises, because I saw in their names a suitability for praising the Muhammadan traits and the perfect Ahmadine attributes. I adorned them with those noble names and exquisite, subtle meanings, so that the yearning one may increase in faith upon hearing them and his nature become tender with the sweetness of their mention and the pleasantness of listening to them. I adorned them with jewels of wondrous, beautiful words and eloquent, pleasing rhymes. I borrowed from their explicit and implicit meanings words suitable for his lofty station, and from the gist of their discourse meanings that manifest the perfection of his supreme, wondrous description. So let the reader be attentive to that and awaken his mind to understand what is there. Allah is asked to accept them with good acceptance and benefit by their reward those who lend their ear to their mention and deem them good. And the near opening of the door of the core ⁶⁶³ and the antidote of healing, the watering-place of the thirsty, the essence of loyalty, the delight of sufficiency, the pearl of the diver, the river of pure honey, the station of nearness, the chosen and selected, the comprehensive program of comprehension and encompassment, the method of following, the Sun of Knowledge ⁶⁶⁴, the flashes of joys, the luminous dawn, the full moon of bright moons, the piercing brilliant star, the tongue of elaboration and presentation and fragrant diffusion, the path of facilitation, the flame of lights, the sufficiency of the intelligent, the solace of the poor, the unveiling of the veils of garments, the necklace of the pearls of prophethood, the unique one of the unique pearls of the Small and Large Compendium ⁶⁶⁵, the treasury of the treasurer, the fat Commentary ⁶⁶⁶, the torrent of the Surrounding Sea ⁶⁶⁷, the precious pearl, the blooming garden, the guidance, the clear opening, the healing of hearts, the revival of the religious sciences, the means of the seeker to attain goals, the helping guide, the garden of jasmine, the opening of instruction, the method of the knowers ⁶⁶⁸, the ladder of the attainers ⁶⁶⁹, the embroidery of the robe of the people of witnessing and specification ⁶⁷⁰, the mirror of beauties, the delight of hearts, the elite of the elite, the openings of the unseen, the subtlety of the subtle favors and excellent sciences, the support of the guided, the excellence of conversation, the etiquette of this world and the Hereafter, delighting the ears, the Truthful One's gift ⁶⁷¹, the recreation of gatherings, the entertaining companion, the light of intelligent minds, the fragrant flower, the antimony of the eyes, the blessing of the hands' work, the longing, the consolation, the unique pearl of the two necklaces ⁶⁷², the awakening of the heedless and deluded, the desire of the desirous and the supplicants, the aim of those turning to Allah and directing themselves, the garden of gardens, the flower of intimacy, the delight of gatherings, the excellent garden, the source of emulation, the pleasing of prophetic reports, the recreation of the beholder, the light of the lamp, the elegant flower, the provision of the traveler and the reminder, the alertness of the clever and intelligent, the collection of collections, the rain cloud of pouring rains, the radiant dawn, the string of glittering pearls, the means of nearness, the ladder of ascent, the rising places of holy lights, the book of covenants, the fragrant in joy, the dissemination of the circulating example, the work for those who love, the core of consciences, the brocade of refined beauties, the spread of pearls, the treasure of the needy and the essence, the opening of the Most High, the result of the beautiful saying, the embroidery of the protector, the jewel of inlay, the ornament of translations, the gift of the comer, the wisdom of the benefiter.

And the treasure of excellence, and the foundation of preparation, the adornment of clarification and refinement, and the discourse of the eloquent, and the comprehensive authentic [collection] ⁶⁷³, and the proof that suffices with its evidences instead of explicit statement and allusion, the marvel of marvels and the opening of the All-Powerful Lord, and the selected [compilation] and the recollection, and the victory of the poor, the theater of thoughts, and the fragrant breeze of flowers and the unique pearl of necklaces, and the rising of the shining star, the pure hidden gold, and the sources of bestowed sciences, and the title of the guarded secret, and the secret of the sacred hadiths, the sun of the celestial sphere and the ultimate goal and the end and the aid of the reader, and the illumination of the darkness and the sufficiency, and the traveling star, the ultimate of the ultimate, and the refinement of names and languages, and the arrow of hitting that pierces the throats of envy and hostilities, the fulfillment of fulfillment, and the opening of the Creator, and the crown of the diadem of the biography of the Chosen One, and the chain of transmission of Sahih al-Bukhari for the perfection of the perfect, and the book of mercy and blessings, and the cream of majesty and the desire of those standing at Arafat, the wafting of spirits and the embroidery of garments and the sufficer for the needy, the key to success, and the jewels of the authentic [collections], and the antidote of treatment, the adornment of brides and the gain of the disciple, and the pearl of precious things, and the gem of monotheism, and the sea of sciences, and the cure of the thirsty, and the sphere of stars, and the summary of elucidation and attainment, the enricher of the noble, and the benefiter of judges, and the sublime intimacy, and the masterpiece of rulings and the reminder of the heedless and the forgetful, and the insight for the beginner and the advanced ⁶⁷⁴, the clarification of landmarks, and the book of expansion and definition, and the light of revelation by which illumination is sought in all worlds, and the guidance of care and conjugation, the garden of gnoses, and the chain of connections, and the musnad of Paradise, and the sources of the people of witnessing and perfections, the wisdom of precision and the success of questions, and the string of pearls, and the sweet character, the polish of understandings, and the delight of the paper, and the remover of doubts and illusions, and the foundation of the base, the fragrant blend, and the removal of distress and the repelling of punishment, the opening of the Benefactor, and the utmost hope and request, and the gift of the Merciful, and the fragrant garden and the fortress of the strong, and the gate of opening and acceptance. So bless, O Allah, upon him and upon his noble and mighty family, and his companions whose garments and trains are fragrant, a blessing by which You open for us the doors of proximity and arrival, and make it a treasure for us whose blessing we find on the day of coming to You and settling, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, I ask You, O my Master, by the majesty of the Muhammadan light ⁶⁷⁵ by which You raised his station above every possessor of station, and by the perfection of the Ahmadine secret ⁶⁷⁶ by which You spread its banners over the treasuries of Your kingdom and Your dominion, that You make me among those whom You have prepared to bear the prophetic secrets, and whom You have supplied with the gifts ⁶⁷⁷ of sensory and spiritual effusions, and whom You have advanced with the reins of guidance and success to the carpet of the prophetic, chosen presence, and whose inner sights You have illuminated with the lights of unveilings and verification, so that the landmarks of hidden secrets became clear to them, and You facilitated for them the path of journeying to You until they reached Your sublime presence, and You removed the veil between You and them until they heard Your speech that is transcendent above letters, sounds, spatiality, directionality, and modality, and manifest to me, O Allah, in the outward of Your might a manifestation that unveils to me Your hidden secrets and the attributes of Your lofty essence, until You bring me near to You with the nearness of the beloved, and clothe me with the robe of the traveling, attracted ones, adorned with sublime secrets and holy lights, and crown me with the crown of sovereignty, and shine upon my face the rays of the glorifying lights, and protect me from the interruptions and obstacles that come between me and You, and guard me with Your self-subsisting names, and direct good to me wherever I turn, and subject to me the worlds of spiritual spirits whom You have entrusted with the descent of rain and the preservation of regions, and the transmission of tablet sciences, and guide me through You to You, and connect me through You to You, and do not veil me by Your power and my will, for my forelock is in Your hand and my states ⁶⁷⁸ are under Your command and in Your grasp, and act on my behalf in all my affairs, and make me among the people of the secret and speciality, and rescue me from the mires of ignorance and dullness, and illuminate my inner being with the lights of remembrance and recitation, and adorn my outward with the adornment of obedience, and distance me from evil gatherings and the causes of misery, and conceal my shame on the day when secrets are disclosed, and do not hold me accountable for the whisperings of souls and the promptings of consciences, and do not make me among those whose hearts' mirror is stamped with the forms of existents, or whom desires and pleasures have imprisoned in the chains of their sins, and whom heedlessness has overcome, clouding the times of their purity and the springs of their drink, and nullifying the motives of their longing and the influxes of their love, and do not make my calamity in my religion, and strengthen my faith, my hope in You, and my certainty, and meet me with Your bounty and generosity, O Most Generous of the generous, O Most Merciful of the merciful, O Lord of the worlds. This is your beacon, O Muhammad, it has risen high, its dawns have shone with the light of the luminous one. And you are the secret of the messengers and the best of those who trod the earth, from the highlands and the lowlands. The tent of might was pitched before you in awe, so the arrogant and tyrannical were silenced. Your stars rose with good fortune and shone, the sun of existence by your abundant lot. The lights of prophethood returned, what was folded in the universe of a hidden secret ⁶⁷⁹. And you were protected from the scorching wind by clouds that dripped fragrance over a shining full moon. And the gazelle greeted you when she saw in you the most perfect sight of exquisite beauty. And the wild beasts in the desert called you by a name known, not denied. And in the palm of your hand, the hard pebbles glorified, and likewise the trunk groaned on the day of the pulpit. And by your praise, the revealed revelation detailed its verses from your miracles, so be grateful. And your noble qualities encompassed the world's intentions and guidance, and others postponed for the gathering. The pride of majesty, awe, and sublimity, and the intercession of the Hereafter and the Pool of Kawthar. O joy of the world and its protection from every frowning, arrogant calamity. Be for me a hand of support from the harm of both abodes, and for attaining what I hope for, a season of glory. And make my praise of you a rope of connection between me and you, O lofty in glory. And repel with your might against the throats of my enemies forever, and stand by me wherever I am, and gird yourself. And when I call upon You for calamities, respond, and when I seek victory through your rank, help me. And may Allah bless you, O banner of guidance, as long as the smile of the radiant morning shines. And upon the most generous guides, the stars of Islam, the chosen companions of goodness. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the light of lights shining in the sky of high stations, his stars, and the secret of secrets preserved by deeds of obedience, his gains, and the model of the righteous ⁶⁸⁰ pouring forth with the gifts of sciences, his torrents, and the master of the pious, advanced on the carpet of honor, his processions, and the beauty of the ages, surrounded by kinds of blessing, his sides, and the lamp of regions, founded on the foundations of piety, his schools, and the opening of remembrances, flowing with the secrets of gnoses, his attractions, and the succor of victory, illuminated by the attainment of success, his mounts, and the supplications of dawns, coupled with complete success, his demands, and the elite of the pure, mentioned in the Sura of Revelation, his virtues, and the adornment of the chosen messengers, lofty in the holy presences, his positions, and the most noble of those whose lineage is pure and whose glory is exalted, whose stations have risen in the ranks of glory, and whose springs are sweet for those who remember. So bless, O Allah, upon him and upon his family, who are his household and his relatives, and his companions, who are the supporters of his religion and his beloved, a blessing by which he becomes among those upon whom the clouds of mercy have poured with torrents, and whose aspirations and ranks have risen in the stations of honor and nobility, and whose affairs and outcomes are praised in the beginning and the end, and grant abundant peace.

O God, bless and grant peace to our master and lord Muhammad, the bridegroom of the prophets, whose rising times are surrounded by blessing and felicity; the light of the perspicacity of the intelligent, whose gatherings are fragrant with the breezes of the secret and blessing; the lamp of the lamps of the saints, whose resting places shine with the lights of prophethood and messengership; the crown of the heads of the elect, whose streams overflow with the succor of generosity and munificence; the unique pearl of the necklaces of the pious, whose references are regarded with the eye of veneration and exaltation; the refuge of the weak and the strong, whose sciences and benefits encompass the worlds of spirits and bodies; the fame of the obscure and the hidden, whose witnesses and rising places shine in the hearts of the lovers; the exemplar of the learned and the erring, whose sources and arguments are deemed sweet by the masters of realities and allusions. So bless him, O God, and his family, with a blessing by which we become among those whose ears are adorned with his prophetic praises, whose abodes and dwelling places flourish with the blossoms of divine pleasure and good pleasure, and whose desire and hopes increase in God's pardon and forgiveness, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. ²²² O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the essence of glories and noble qualities, whose garments are fragrant with the breezes of opening and proximity; the pole of circles and worlds, whose exploits and virtues are famous in the processions of the prophets; the clarifier of paths and landmarks, whose proofs and evidences shine on the horizon of guidance; the sultan of presences and climes, whose books and epistles are effective in the world of dominion and sovereignty; the possessor of openings and spoils, whose character and traits are described with mercy and compassion; the descendant of chaste women and Fatimas, whose merits and qualities are widespread in the regions; the crescent of feasts and seasons, whose intercession and means are accepted with God; the perfume of garments and breezes, whose mothers, wives, and consorts are pure; the adornment of stature and smiles, whose beginnings and ends are heralded with joy and congratulations. So bless him, O God, and his family, with a blessing by which we become among those whom his goodness and bounty encompass, and whose tribe and clans benefit from the blessing of invoking blessings upon him, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. ²²³ O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the mine of honor and lordship, pure in branch and neighbor; the station of success and felicity, blessed in tomb and shrine; the mountain of pride and glory, great in rank and measure; the place of devotion and worship, of those who are absorbed in Your remembrance at the hours of the night and the ends of the day; the noble in origin and birth, whose effort in giving and taking is thanked; the root of chastity and asceticism, whose soil, chamber, and abode are illumined; the lamp of blazing stars, by invoking blessings upon whom hearts are illumined and thoughts are refreshed; the beloved of sciences and benefit, from whose overflowing gifts blessing is sought and lights are borrowed. So bless him, O God, and his family, the noble chiefs, the pure, and his companions, the venerable, the chosen, with a blessing by which You tear for us the veils and curtains, and by which You make us witness the hidden secrets and the mysteries of the veils, and by which You gather us with the elite of Your beloved, the brought near, in this abode and in that abode, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. ²²⁴ O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the light of majesty, whose essence is chosen from pure loins, and the robe of perfection, whose manifestation is surrounded by the gleams of secrets and gifts; the pole of beauty, whose appearance puts to shame the splendor of suns and moons; the overflowing gift flowing from the eye of divine mercy, his Kawthar ⁶⁸¹; the pure of qualities, to whom is given the most abundant of every good and grace; the fair in conduct and deeds, whose opinion and insight are guided to correctness; the object of veneration and exaltation, whose pulpit is raised in the highest assembly and the holy presences; the perfect in virtues and traits, whose glory surpasses every possessor of pride and honor; the feast of joy and acceptance, whose moon shines on the horizon of blessing and felicity; the sweet of words and deeds, whose ambergris wafts in the gardens of dominion and sovereignty; the truthful in promise and speech, whose report corresponds to the unseen with which he was entrusted; the orator of the presence of intimacy and boldness, whose flower is seated in the gardens of gnoses and spiritual gifts; the exemplar of the poles and substitutes, whose spirit is given the most abundant of every secret and succor; the noble of company and family, whose people surpass tribe and clan; the lion of warriors and champions, whose army is supported with victory and triumph; the physician of hearts and states, whose source and origin are sweet among the prophets; the mercy of the needy and dependents, whose trade is distinguished by growth and blessing; the tongue of supplication and entreaty, whose sight is purified in the highest 'Illiyin ⁶⁸² and the carpet of intimacy; the master of women and men, whose rain is poured by torrents of mercies and clouds of good things; the seal of the prophets and messengers, whose trace and Ka'ba ⁶⁸³ revive the customs of religion and the path of the Law. So bless him, O God, and his family, the noble, the pure, and his companions, the venerable, the chosen, with a blessing by which You tear for us the veils and curtains, and by which You make us witness the hidden secrets and the mysteries of the veils, and by which You gather us with the elite of Your beloved, the brought near, in this abode and in that abode, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. ²²⁵

The hearts and the union, by which whoever circumambulates completes his pilgrimage and fulfills his desire, and the resting place of journeys and burdens, by which whoever holds fast to its firmest handhold is safe from what he fears and dreads. So bless, O Allah, him and his family with a blessing by which his thoughts and reflections are hidden in the essence of Allah, and his branches and tree ripen in the gardens of the lovers, 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 secret of existence, whose light preceded creation, the rising of blessing and happiness, and whose appearance is mercy to the worlds, the mirror of manifestation and witnessing, whose translations and lines are engraved in the consciences of the lovers, the ascension of elevation and rising, whose stars and full moons shine in the sky of high stations, the fountain of drink and arrival, whose streams and seas overflow with the secrets of gifts, the perfume of garments and robes, whose fragrances and flowers waft in the gardens of the kingdom, and in the covenant and pledges, whose chambers and palaces are raised upon the stations of piety, the pearl of unique gems and necklaces, whose veneration and manifestation permeate the innermost hearts, the ultimate hope and goal, whose determinations and affairs are firmly resolved upon doing good deeds, the treasury of generosity and bounty, whose times and eras give glad tidings of attaining joy and happiness, the master of every parent and child, whose expanse and joy are constant in Your obedience. So bless, O Allah, him and his family as long as his nightingales and birds warble in the gardens of the lovers, and his smiles and blossoms open in the meadows of the All-Merciful, the number of Your creation who have passed and who remain, and those among them who are happy and those who are wretched, a blessing that encompasses counting and surrounds limits, a blessing with no end, no limit, no term, and no cessation, a blessing eternal with Your eternity, remaining with Your permanence until the Day of Judgment, and upon his family and grant peace, and praise be to Allah, Lord of the worlds. My soul be your ransom, O most precious of souls, O my adornment, O my ornament, O my garment. My spirit witnessed You in all my witnessing with exaltation, might, and sanctity. When I mention the hadith ⁶⁸⁴ and the kingdom and the essence, my ancient heart finds comfort in its breath. O how often You made me desolate, then my heart turned to delight and intimacy. O damsel of Paradise, O one whose sacred witness's breezes perfumed my assembly. How many a youth have You infatuated with love, clothed in the tatters of various passions. From the fragrance of Your remembrance, which is the best of wine, pure and subtle, drunk at every moment. O Allah, if You intend to visit, then veil that beauty for fear of the spy. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the light of Your lights, the mine of Your secrets, the lamp of Your regions, the garden of Your flowers, the presence of Your remembrances, the tongue of Your proof, the bride of Your kingdom, the locus of Your infallibility, the spring of Your grace, the secret of Your wisdom, the imam of Your presence, the site of Your gaze, the treasuries of Your mercy, the path of Your law, the treasure of Your reality, who delights in witnessing You and Your oneness, who is devoted to Your praise and glorification, who preceded from the light of Your radiance, who draws from the oceans of Your generosity and giving, who is absent in the light of Your beauty and splendor, who is adorned with the jewels of Your attributes and names, who is advanced in the processions of might over all Your prophets and chosen ones, the eye of the eyes of Your creation, the lamp of Your horizon, the path of Your truth, the best of those who uphold Your right, the pupil of the eye of existence, the treasury of generosity and bounty, the cause of every existent, the one hoped for in every purpose, the master of every parent and child, the bearer of the banner of tied might, the owner of the pond of arrival and the praiseworthy station. So bless, O Allah, him and his family with a blessing eternal with Your eternal permanence, remaining with the permanence of Your everlasting might, with no end short of Your eternal knowledge and the majesty of Your noble face, a blessing that pleases You and pleases him, and brings its reciter near to You in proximity and makes him beloved, and elevates him to the carpet of Your intimacy and pleases him 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 Ha of mercy, the Mim of dominion, and the Dal of eternity, the perfect master, the opener and the seal, the number of what in Your knowledge is or has been, whenever those who remember remember You and his remembrance, and those who are heedless are heedless of Your remembrance and his remembrance, a blessing eternal with Your eternity, remaining with Your permanence, with no end short of Your knowledge, for You are over all things powerful. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the Ha of mercy, the Mim of dominion, the intercessor of the community, the locus of worship and devotion, the refuge of infallibility who saves whoever seeks refuge with him from the abysses of ruin and destruction, the treasure of wisdom who erases with the light of his countenance the darkness of ignorance and polytheism, the eye of grace who cuts off with his proofs the appearances of the people of slander and falsehood, the Dal of eternity, the lofty station, the lamp of prophethood guiding his community to the path of salvation and the ways of peace, the brick of completion, the musk of the seal, the secret of revelation and inspiration, the lover of Medina and the Sacred House, the perfect master, the opener and the seal, the chosen one entrusted with the revelation of heaven, the treasurer of Allah's wealth, the distributor, our master and lord Muhammad ibn Abdullah ibn Abd al-Muttalib ibn Hashim, the elite of Your prophets and the imam of Your saints, the chosen prophet, the approved messenger, Your noble one, Abu al-Qasim. So bless, O Allah, him and upon his family, the nobles of Arabs and non-Arabs, and his companions whose garments and fragrant breezes are perfumed, the number of what in Your knowledge is or has been, and the number of what he has encompassed of the secrets of prophethood and message and preserved, whenever those who remember remember You and his remembrance, and those who are heedless are heedless of Your remembrance and his remembrance, a blessing eternal with Your eternity, remaining with Your permanence, with no end short of Your knowledge, and no cessation until the day of meeting You, and no reward for its reciter except Your pleasure and the Garden which is the locus of Your honor and the abode of Your recompense, for You are over all things powerful, and worthy of response, and there is no power nor strength except with You, O excellent Patron and excellent Helper, and praise be to Allah, Lord of the worlds. Its author, may Allah be pleased with him and grant him contentment, and grant him from the good of both worlds his request and desire, and accept from him what he has written in his book and what his hands have recorded, said: When I reached this noble, beautiful, lofty, and excellent place, I came upon this prayer attributed to the perfect gnostic, the connecting pole, my master Abd al-Qadir al-Jilani ⁶⁸⁵, which includes the letters of his name Muhammad, may Allah bless him and grant him peace and honor and generosity and glory and magnify. I recorded it as a blessing in this book and made it a means for opening this door, and I interspersed its words with excellent rhymes and a beautiful, superior phrase. Then it appeared to me to append to it noble, beautiful, wonderful, lovely, and commendable prayers that include the letters of Bismillah al-Rahman al-Rahim ⁶⁸⁶ and may Allah bless our master Muhammad and his family and companions and grant them peace, and Ta Ha ⁶⁸⁷, and Ya Sin ⁶⁸⁸, and Kaf Ha Ya 'Ayn Sad ⁶⁸⁹, and Ha Mim 'Ayn Sin Qaf ⁶⁹⁰, and Ta Sin ⁶⁹¹, following what the gnostic imam Abu Abdullah ibn Sultan mentioned: I saw in a dream as if I differed with some jurists concerning the interpretation of His statement, exalted is He: Kaf Ha Ya 'Ayn Sad Ha Mim 'Ayn Sin Qaf, so Allah caused to flow upon my tongue—or he said it—and I said: They are

Secrets between Allah Almighty and His Messenger, may Allah bless him and grant him peace, as if He said: Kaf: You are the cave of existence to which every existent seeks refuge. Ha: We prepared for you the kingdom and We prepared for you the dominion. Ya 'Ayn: You are the eye of eyes. Sad: You are My attributes. "Whoever obeys the Messenger has obeyed Allah." ⁶⁹² Ha: We made you beloved. Mim: We made you sovereign. 'Ayn: We taught you. Sin: We confided in you. Qaf: We brought you near. He said: They disputed with me about that and did not accept it from me, so I said: Let us go to the Prophet, may Allah bless him and grant him peace, to decide between us. So we went, and we met the Messenger of Allah, may Allah bless him and grant him peace, and he said to us: What Muhammad ibn Sultan said is the truth. End. Then I followed that with beautiful blessings ⁶⁹³ adorned with precious gems of eloquence and clarity, arranged according to letters, and they became magnificent, and the letters of the alphabet and the letters of Abjad ⁶⁹⁴ of great value and status, because of the wisdoms, benefits, secrets, openings, gifts, and lights that Allah has placed in them. I ask Allah to accept them with the best acceptance, to open for us through their blessing the doors of closeness and arrival, and to make them a means for us to attain the goal and achieve the hoped-for. Indeed, He is capable of that and worthy of answering. He is sufficient for me, and He is the best disposer of affairs. There is no power nor strength except with Allah, the Most High, the Almighty. So I say the letters of Bismillah al-Rahman al-Rahim ⁶⁹⁵. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Ba of the splendor of the world of kingdom and dominion, and Sin of Sinai of mercy and omnipotence. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Mim of the descent of the breezes of desire and awe, and Alif of the secrets of the treasuries of the unseen and the perfections of majesty. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Lam of the longing of what is above the earth and beneath the Behemoth ⁶⁹⁶, and Ha of the essence of blessing, felicity, good things, and good fortune. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Alif of the individuals described with beautiful attributes and perfect qualities, and Lam of the core of exquisite meanings and perfections inscribed on the tablets of eternity and prophethood. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Ra of the desire of the pillars ⁶⁹⁷ who remember Allah in all times and moments, and Ha of the state of lovers who take love of Allah as the best provision and sustenance. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Mim of the vehicle of bells ⁶⁹⁸ traveling through the regions of the earths and all the heavens, and Nun of the gaze of lovers absent in the beauty of their Living, Eternal Master who does not die. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Alif of the noble names of the appropriate and the houses, and Lam of the banner of praise commanding recitation in prayer, the tashahhud ⁶⁹⁹, and the qunut ⁷⁰⁰. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Ra of the banner of glory mentioned in the previous books described, and Ha of the presence of spirits whose radiance outshines the light of suns and lamps. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Ya of the blessing of good and honor spread abroad, and Mim of the glory whose law whoever opposes is expelled and detested. So bless him, O Allah, and his family with a blessing that feeds us from the food of his love mixed with the nectar of the sealed secret, and connects us through it to the rope of his sunna ⁷⁰¹, whose connection for those who cling to it is eternal, not severed, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. Letters of: And may Allah bless our master and lord Muhammad and the family of our master Muhammad: Waw of the intermediary of the people of high ranks, and Sad of the connection of those with tongues indicating Allah and calling. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Lam of the tablet of the people of growing secrets, and Alif of the intimacy of the people of hearts infatuated with the remembrance of Allah and forgetful. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Lam of the flashes of the people of openings and pure drinks, and Ha of the guidance of the people of covenants and fulfilling pledges. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: 'Ayn of the care of the people of protection and protective amulets, and Lam of the meanings of the people of ecstasy, attraction, and contented states. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Sin of the secret of the people of divine sciences and the radiant kingdom, and Ya of the ease of the people of sufficiency through remembrance of Allah and sufficient openings. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Dal of the guidance of the people of illuminated insights and eternal life, and Nun of the gaze of the people of fear, awe, and weeping tears. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Mim of the tables of the people of pure blessings, and Ha of the adornment of the people of closeness and lofty processions. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Mim of the aspirations of the people of gnostic realities and healing signs, and Dal of the perpetuity of the people of effusions and flowing mercies. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Waw of the dignity of the people of status and high fortune, and Hamza of the ultimate goals of the people of merits and widespread miracles. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Lam of the glance of the people of wakefulness, sleep, and sides that forsake beds ⁷⁰², and Ha of the aspiration of the people of obedient limbs and attentive ears. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Waw of the sainthood of the people of beautiful character and guiding lights, and Sad of the truthfulness of the people of benevolent dealings and successive good deeds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad: Ha of the garment of the people of manifest unveilings and flowing secrets, and Ba of the sea of the people of divine materials and supplies.

O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the Hā' of Hamzah ⁷⁰³ of the people of humble hearts and reciting tongues ⁷⁰⁴, and the Wāw of Wasīlah ⁷⁰⁵ of the individuals who ask from their Lord for pardon and well-being. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the Sīn of the Sunnahs ⁷⁰⁶ of the guided ones who clarify hardened hearts with their admonitions, and the Lām of the Lāmah ⁷⁰⁷ of the weak, the poor, and the saved group. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the Mīm of the gift of bestowals, openings, and near delights, and the Tā' of the reminder for heedless souls and distracted minds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the Sīn of the secret of the people of spiritual symbols and hidden mysteries, and the Lām of the subtlety of the people of broken hearts and kneeling company. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the Yā' of the ease of the people of need whose hearts are empty of the occupations of the passing world, and the Mīm of the station of spirits settled on the carpet of their Lord. So bless him, O Allah, and his family with a blessing by which You revive the landmarks of our well-being, rectify what is corrupted in our fragile states, and make us renounce the goods of this world and the building of its decaying houses, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. The letters of his name Muhammad, may Allah bless him and grant him peace: Mīm of the clearest path of religion, Hā' of the presence of the most luminous secret, Mīm of the brightest lamp of prophethood, Dāl of the perpetuity of the most glorious majesty, the branch of the tree of the most victorious glory, the head of the most famous court of the kingdom, the orator of the carpet of the greatest might, the bearer of the green banner, the possessor of immense status and abundant fortune. So bless him, O Allah, and his family with a blessing by which You pour upon us the sea of his most abundant aid, perfume our garments with his most fragrant prophetic musk, and grant us through its blessing a divine robe with which we boast over black and red, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: Mīm of the mine of modesty and patience, Hā' of the life of the people of intimacy and remembrance, Dāl of the register of the people of praise and gratitude, the sword of care for the people of might and victory, the wisdom of admonitions for the people of deterrence and compulsion, the interpreter of the tongue of the people of prohibition and command, the secret of the call of the people of breaking and mending. So bless him, O Allah, and his family, those fragrant in limbs and fragrance, and his Companions, those who praise Allah in hardship and ease, a blessing by which You forgive us sins and burdens, multiply for us reward and recompense, raise for us rank and status, and protect us from the trial of life and death and the punishment of the grave, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: Hā' of mercy whose side is lowered for pardons, the two Mīms of the king stripped for the exaltation of Allah's word as his weapon, Dāl of perpetuity embroidered with the ornament of obedience and devotion as his sash, the brightness of radiant faces whose evening and morning are blessed, the cultivation of hearts and bodies whose praises are sweet in the ears of lovers, the path of success and prosperity—whoever blesses him, his worries and sorrows depart. So bless him, O Allah, and his family, as long as his cups circulate in the assemblies of lovers, and the seal and opening of the one who blesses him with his name become sweet. And grant abundant peace forever. Praise be to Allah, Lord of the worlds. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: Mīm of the outpouring of merciful mercies, Hā' of the adornment of states and ocular unveilings. So bless him, O Allah, and his family with a blessing by which You drown us in the oceans of his ecstatic love, clothe us in the robes of his good-pleasure proximities, and gather us with him in his holy, eternal enclosure, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. The letters of his name: Muhammad, Ṭāhā, Yāsīn, Kāf-Hā-Yā-ʿAyn-Ṣād, Ḥā-Mīm-ʿAyn-Sīn-Qāf, Ṣād, Qāf, Nūn, Ṭā-Sīn. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: Mīm of divine gifts, Hā' of the holy presence, Dāl of gnostic proofs, Ṭā' of the obedience of spiritual souls, Hā' of the ecstasy of the human creation, Yā' of the certainty of the cosmic worlds. So bless him, O Allah, and his family with a blessing by which You unveil from our hearts the dense veils of darkness, and protect us by it from the deviation of fluctuations and the calamities of carnal desires, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: Mīm of the rising place of the lights of faith, Hā' of the encompassing of certain unveilings, Mīm of the breeze of Yemeni fragrances, Dāl of the continuous rain of sovereign generosity, Ṭā' of the mount of beneficent manifestations, Hā' of the form of lordly secrets, Yā-Sīn of the heart of the chapters and the unique verses, Kāf-Hā-Yā-ʿAyn-Ṣād of the locus of divine descents and merciful receptions. So bless him, O Allah, and his family with a blessing by which You gift us with the gifts of his eternal bestowals, and gladden our hearts with the subtleties of his secrets and the benefits of his Quranic sciences, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: Ṭā' of the rising of auspicious fortune, Hā' of the temple of the preserved secret, Yā' of the hand of abundant blessings, the gardens of pouring goodness, Sīn of the mark of the people of lordly opening and hidden knowledge, the one sworn to his truthfulness by Your words: "Nūn. By the pen and what they inscribe. You are not, by the grace of your Lord, a madman. And indeed, for you is a reward uninterrupted." So bless him, O Allah, and his family, the springs of sciences and arts, and his Companions, chosen from the noblest tribes and most honorable lineages, a blessing by which You improve our thoughts, relieve us of worries and sorrows, and establish us firmly on the two words of testimony at the end of our terms and the arrival of death, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: Hā' of the most impregnable fortress of security, the two Mīms of the most perfect and vast king, Dāl of the most beneficial antidote, Ṭā-Sīn of the purest path of guidance, Yā-Sīn of the jasmine of the most fragrant breaths, Kāf-Hā-Yā-ʿAyn-Ṣād of the cave of salvation—whoever seeks intercession through him to Allah will not fail—Ḥā-Mīm-ʿAyn-Sīn-Qāf of the protection of everyone who renounces the world and its transiences and is scrupulous, Ṣād of the path of everyone who fears his Lord and humbles himself, Qāf of the nearness of everyone who turns to Allah with his entirety and volunteers. So bless him, O Allah, and his family with a blessing by which we become among those who wept in the darkness of the night and supplicated, and purified their thoughts in the gardens of praise of their Beloved.

Muhammad ⁷⁰⁸ and enjoy Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: the Kaf ⁷⁰⁹ of sufficiency, the Helper of truth with truth, the Ha ⁷¹⁰ of guidance, sent as a mercy to creation, the Ya ⁷¹¹ of the fountain of the secret and sainthood ⁷¹² (245), the truthful in utterance and speech, the 'Ayn ⁷¹³ of might and care, the one bewildered among the processions of prophets, the foremost in the race, the Sad ⁷¹⁴ of truth and protection, regarded with the eye of preservation and guardianship, the one who leads his community along paths of ease and gentleness. So bless him, O Allah, and his family with a blessing that saves us from decrepitude, drowning, and burning, and returns us from earthquakes, terrors, crushing, and destruction, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: the Kaf of perfection, the Ka'ba ⁷¹⁵ of union, the Ha of aspiration of those of high ranks and the people of intimacy and boldness, the Ya of the leader ⁷¹⁶ of souls yearning for the presence of the Possessor of might and majesty, the 'Ayn of the very elect crowned with the crown of splendor, light, and perfection, the Sad of the elite of the truthful with Allah in words and deeds, the Ha ⁷¹⁷ of the life of the poles ⁷¹⁸ traversing the seas of majesty and beauty, the Mim ⁷¹⁹ of the ultimate hope of the deficient and the perfect ones concealed in the cloaks of obscurity and outward states, the 'Ayn of the covenants of the people (246) of the Muhammadan Sharia ⁷²⁰, who preserve its limits by avoidance and compliance, the Sin ⁷²¹ of the sword of truth that vanquishes the army of the people of falsehood, deviation, and misguidance, the Qaf ⁷²² of the strength of the solitary ones ⁷²³ secluded in retreats, deserts, and mountain peaks. So bless him, O Allah, and his family, who are the best lineage and the noblest family, and his Companions, the stars of guidance and the springs of generosity and favor, with a blessing that enables us to perform righteous deeds and teaches us our proof at death and questioning, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: the Kaf of sufficiency, the lofty in rank and status, the Ha of awe of those distinguished by honor and pride, the Ya of certainty of the pegs ⁷²⁴ marked by struggle and patience, the 'Ayn of resolve of the servants secluded in the retreats of intimacy and remembrance, the Sad of the impact of the masters of states and variegations who remember Allah in secret and public, the Ha of protection of the people of understanding (247) and fluctuations, adorned with the sash of praise and gratitude, the Mim of the vehicle of the people of divine care, whose senses, heart, and breast are safe, the 'Ayn of the might of the possessors of virtues and miracles, swift in succor and victory, the Sin of the lote-tree ⁷²⁵ of the people of sciences and ascension in stations, saving whoever seeks refuge in it from calamities and vicissitudes of time, the Qaf of the pen of wills writing on the tablets of effacement and establishment the lines of the knowledge of the unseen, and the inner of the secret of the secret. So bless him, O Allah, and his family with a blessing that purifies us from the disease of rancor, envy, and pride, and clothes us in the garment of awe, protection, and concealment, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: the Mim of the materials of bodies, pure in origin and branch, the Ha of the life of spirits, gentle in disposition and nature, the Mim of the merchandise of profits, abundant in blessing and benefit, the Dal ⁷²⁶ of the pearl of dawn, whose bride is displayed on the dais of lordship in the station of distinction and union, Ta Ha ⁷²⁷ the path of success (248) and prosperity, clear in methodology and law, Ya Sin ⁷²⁸ the fountain of good and righteousness, unique in form and craftsmanship, Kaf Ha Ya 'Ayn Sad ⁷²⁹ the book of beginning and commencement, superior in composition and structure, Ha Mim 'Ayn Sin Qaf ⁷³⁰ the robe of the pious and the beautiful, who by his aspiration pierces the veils and the seven heavens. So bless him, O Allah, and his family with a blessing by which we enjoy, from him, his beauty in sight and hearing, and by which You pour upon us a sea of generosity, whose supply is abundant in flow and benefit, and by which You calm our hearts from fear, anxiety, and terror, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless our master and lord Muhammad and the family of our master Muhammad: the Kaf of the treasure of sciences and jewels of wisdom, the Ha of the summit of glory, lofty in rank and aspirations, the Ya of blessedness, pure in beginning and end, the 'Ayn of might and care, fulfilling covenants and pledges, the Sad of the elite of the elite, distinguished by complete honor in ancient times, the Ha of the fortress of the great command, earnest and sacred, the Mim of the gifts (249) of favors, vast in generosity and munificence, the 'Ayn of knowledge and giving, abundant in grace and blessings, the Sin of joy and happiness, healing hearts from the disease of inner ailments and all pain, the Qaf of the exemplar of the virtuous and the eminent, pure in character and traits, and the Sultan of the kingdom, sent as a mercy to all nations, the fountain of good and blessing, chosen for lordship before the creation of the Tablet and the Pen, praised in endeavor and movement, illuminated by his light in the depths of darkness, and the blessed tree of prophethood, fragrant with the scent of flowers and sweet breezes.

And the best of those who led the reins of glory and its dominion, who would not overlook the oppressor, nor were sanctities violated in his assemblies, and the light of insight for everyone who has opening and dominion, who, when he walked, wild beasts would cling to his garments and a cloud would shade him wherever he went, and the best of those who clarified the path of religion and its way, from whose fingers water gushed forth, and the stone testified to his message and was sealed, and the most complete in asceticism regarding the goods of this world and its abandonment, whom his Lord praised explicitly in ancient times, and commanded in His clear Book to invoke blessings upon him and to salute him. So bless ²⁵⁰, O Allah, him and his family, as long as a speaker utters his mention and speaks, and a poet sings his praise and chants, and a lover inhales the fragrance of his prophetic scent and breathes it in, and grant him abundant and beloved peace. And praise be to Allah, Lord of the worlds. May Allah bless you and your family, O Muhammad, O best of the two groups of Arabs and non-Arabs. May Allah bless you and your family, O house of the most glorious honor, O you who surpassed the prophets in form and character, and none approached him in knowledge or generosity. May Allah bless you and your family, O unique pole of sovereignty, O you whom all the prophets and messengers preceded, as a served one precedes servants. May Allah bless you and your family, O most blessed crown of prophethood, O you who traveled by night from one sanctuary to another, as the full moon travels in the darkness of the night. May Allah bless you and your family, O most blazing star of light, O you who spent the night ascending the stations of proximity until he attained a station of two bow-lengths ⁷³¹ that was neither reached nor aimed for. May Allah bless you and your family, O most victorious bride of the divine presences, O you who spent the night traversing the seven heavens in a procession in which he was the bearer of the banner. ²⁵¹ May Allah bless you and your family, O most guiding banner of guidance, O you who lowered every station in relation, when he was called with elevation like a proper noun. May Allah bless you and your family, O master of red and black, O you who attained every eternal attribute without sharing, and attained every station without crowding. May Allah bless you and your family, O truthful in word and promise, O you than whom none is more innocent in the speech of his blamer, nor more affirmative. May Allah bless you and your family, O bearer of the banner of praise, O best of those whose intercession is hoped for every terrifying horror that is entered. May Allah bless you and your family, O mine of contentment and asceticism, O you whom the lofty mountains of gold tempted concerning himself, but he showed them how lofty he was. May Allah bless you and your family, O ultimate goal and aim, O you since my thoughts have adhered to his praises, I have found him the best guarantor of my salvation. May Allah bless you and your family, O vast in giving and bestowal, O you who refrains from depriving the hopeful of his generosities or sending back the neighbor from him without honor. May Allah bless you and your family, O guardian of protection and covenant, O you to whom I have a covenant by his naming Muhammad, ²⁵² and he is the most faithful of creation to covenants. May Allah bless you and your family, O radiant of brow and cheeks, in transcendence above any partner in his beauties, for the jewel of beauty in him is undivided. May Allah bless you and your family, O adornment of form and stature, as long as the tender branches of the willow sway with the morning breeze and the camel driver delights the camels with melodies. May Allah bless you and your family, O my beloved, O Muhammad, and may Allah be pleased with Abu Bakr, Umar, Uthman, and Ali, possessors of glory and generosity, and with the Followers and those who followed them in goodness until the Day of Judgment in the abode of honor and bliss. And peace be upon the messengers, and praise be to Allah, Lord of the worlds. O Allah, I ask You, O my Master, by Your majesty and beauty, by the splendor of Your face and Your perfection, by Your Throne adorned with light and the flow of Your bounty, by the secret of Your secret coursing through the details of particulars and universals, by Your command penetrating the higher and lower worlds, by Your turning towards them in the ascents of elevations and descents, by the sanctity of Your beloved, our master Muhammad, may Allah bless him and grant him peace, by his expansion and contraction in the manifestations of majesty and beauty, by the letters of his name ²⁵³ whose secret is blended in the secrets of intellectual and transmitted sciences, that You grant me majesty in Your dominion, beauty in Your dominion, awe in Your omnipotence, fear in Your dread, dignity in Your mercy, connection with You in Your command, gentleness through the eye of Your favors in Your decree and Your overwhelming power, strength in the presence of the greatness of Your lordship, and care upon the carpet of the might of Your divinity. Indeed, You are Generous, Kind, Compassionate, Merciful. And may Allah bless our master Muhammad and his family and companions and grant them abundant peace. To You I have fled, O my Master, and be for me ❖ And inevitably, whoever You are for, he is rich. Raise the banner of my honor above my lowliness ❖ For from You is granted to me clear honor. My refuge is You, O my Master, help ❖ For a distressed one, for You are attentive to him. I have turned my request to You to receive ❖ Gifts that no generous person bestows. Your sufficiency from all people is enough for me ❖ By the sanctuary of Your generosity, how often has it healed the thirsty. My joy is in You, O Enricher of my poverty ❖ And in You is for Your servant a pleasant life. The servant sees You closer than anything ❖ To him always, while You are the Far. Upon You is my trust in every state ❖ And my heart from other than You is empty. The morning of my joy has risen, my God ❖ By my intellect, with sorrow from me, a way.

I have folded the scroll of causes entirely ⁷³², and come to You with a heart full of yearning ⁷³³. I fled to You from my distress and hardship; whoever enters Your sanctuary is protected ⁷³⁴. I knocked at Your lofty door, calling out: "My God, I am the disobedient, the misguided." I asked You, my Master, for a near joy, that my eye may be delighted and at ease ⁷³⁵. The inanimate and every living thing glorify You; You are innocent of every creature ⁷³⁶. Blessed is the one for whom You dwell in his heart and spirit—that servant is noble ⁷³⁷. Your declaration of Oneness ⁷³⁸ is pure through the sincerity of a heart, by Your counsel, that heart is exalted. I have praised You with the praise of one who acknowledges his incapacity; Your praise, in perfection, is truly faithful to You. The desire of my heart is Your praise and the Mathani ⁷³⁹; one like me is worthy of praise. I have knocked at the secret ⁷⁴⁰ out of remorse for my sin, my breast, from its sighing, is like a pearl ⁷⁴¹. I seek deliverance from my Lord's bounty on a day when the valiant ⁷⁴² is quenched. The disconnected letters of the Remembrance ⁷⁴³ give drink; you see my hardship, their cloud is generous. They have great station with my Lord; their splendid precedence indicates this. I have asked by them for the riches of both worlds as a favor; is my heart then struck with deprivation? My means to You is also my Beloved, the delight of my eye, the Guide, the Prophet ⁷⁴⁴. Upon him be our blessings, and upon all his Family and Companions, who have a pleasing path. O Allah, bless and grant peace to our Master and Lord Muhammad and to the family of our Master Muhammad: the Fā' of the intelligence of lofty hearts, the Qāf of the station of growing secrets ⁷⁴⁵, the Jīm of the precious and costly jewels of descents ⁷⁴⁶, the Mīm of the spiritual and lofty ascension of spirits ⁷⁴⁷, the Khā' of the robe of complete holy might ⁷⁴⁸, the Mīm of the source of luminous, healing signs ⁷⁴⁹, and the Tā' of the infallible support ⁷⁵⁰ by the light of prophethood in secret and in public. So bless him, O Allah, and his family, with a blessing by which we may stroll in the gardens of his gnoses ⁷⁵¹ and his abundant bestowals ⁷⁵², and by which You may grant us abundant, sufficient outpourings ⁷⁵³, 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 Fā' of the understandings of the people of eloquence and clarity, the Qāf of the sustenance of the solitary ones ⁷⁵⁴ who remember Allah with heart and tongue, the Jīm of the gardens ⁷⁵⁵ of the people of firmness and establishment and the bearers of the Qur'an, the Mīm of that which Allah has bestowed upon His creation, those given glad tidings of pardon and forgiveness, the Khā' of the treasury ⁷⁵⁶ of the people of litanies and remembrances, and the companions of the presence of the King, the Judge, the Mīm of the key to the treasures of gifts, the one who fears his Lord in secret and in public, and the Tā' of the repentance of the truthful ones who return to their Lord with sincerity of intention ⁷⁵⁷ and perfection of faith. So bless him, O Allah, and the eminent spirits ⁷⁵⁸, and his Companions who strove for his Sunnah with spear and lance, with a blessing that preserves us from the accidents of stripping and deficiency, and removes from our hearts the calamities of carnal desires and the share of Satan, 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 Fā' of the musk-scented mouse ⁷⁵⁹ of noble love, the Qāf of the clove ⁷⁶⁰ of the carpet of exalted might, the Jīm of the basket ⁷⁶¹ of fragrant breezes, protected by the light of chaste prophethood, the Mīm of the scattered ⁷⁶² of fragrant gusts, placed in his hand the pen of wisdom and disposal, the Khā' of the bamboo ⁷⁶³ of the garden of the pure and clean kingdom, the Mīm of the mastic ⁷⁶⁴ of blessing, adorned with the tool of fame and definition, and the Tā' of the apple ⁷⁶⁵ of the inner dimensions of the people of the community and the pure, upright religion. So bless him, O Allah, and his family, with a blessing that removes from our hearts the darkness of dense ignorance, and preserves what our hands have written from error and distortion, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. ⁷⁶⁶ O Allah, bless and grant peace to our Master and Lord Muhammad and to the family of our Master Muhammad: the Fā' of the ransom ⁷⁶⁷ of souls from the bondage of carnal desires, the Qāf of the contentment ⁷⁶⁸ of the people of asceticism and chastity and the delights of divine pleasure, the Jīm of the streams ⁷⁶⁹ of sciences, secrets, and goodly lordly words, the Mīm of the water of life ⁷⁷⁰ that purifies hearts from evil deeds and satanic illusions, the Khā' of the miracles ⁷⁷¹ that save the one who clings to him from obsessions, whisperings, and the coverings of dark dominations, the Mīm of the joy of sciences ⁷⁷² surrounded by the rubies of secrets and the lights of the openings of the Eternal ⁷⁷³, and the Tā' of the Oneness ⁷⁷⁴ of the sincere, certain ones who act according to what Allah has revealed in the revealed Books and the Furqanic ⁷⁷⁵ forms. So bless him, O Allah, and his family, with a blessing that illuminates our inner sights with the lights of His glorious manifestations of gnosis ⁷⁷⁶, and fills our innermost beings with the treasures of His outpourings and the gifts of His eternal secrets, 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: ⁷⁷⁷ the Fā' of the fruit ⁷⁷⁸ of the brides of the gardens, the Qāf of the sustenance ⁷⁷⁹ of spirits refreshed by the spirit of the All-Merciful, the Jīm of the army of Allah ⁷⁸⁰ who, by His word, disperse the troops of the people of seclusion and solitude and those of illuminated insights,

By the lights of the unveilers ⁷⁸¹ and the witnessing of certainty, and the Mīm of the grace of bounty, generosity, munificence, and beneficence, and the Tā’ of the perfection of the people of preservation, care, and the secrets of those who remember God at all times and in all seasons, so bless, O God, him and his family with a blessing that bestows upon us its fragrant breezes with spirit and basil ⁷⁸², and pours down upon us its clouds with mercy, pardon, and forgiveness, by Your bounty and generosity, O Most Merciful of the merciful, O Lord of the worlds. O God, bless and grant peace to our master and lord Muḥammad and to the family of our master Muḥammad, the Fā’ of the discernment ⁷⁸³ of the unseen prophetic sciences, the Qāf of the lexicon ⁷⁸⁴ of wondrous understandings that challenges with dazzling miracles and holy celestial wonders ⁷⁸⁵, the Jīm of the flowing bounty of grace upon the human creation through his Muḥammadan and Aḥmadī ⁷⁸⁶ effusions, the Mīm of mutual dealing and spiritual struggle ⁷⁸⁷, who is characterized by the character of the Qur’ān and the perfect sublime attributes, the Khā’ of special distinction and particularities ⁷⁸⁸, who prostrates in the abasement of servitude in the niche of belovedness, the Mīm of succor and affection ⁷⁸⁹, crowned with the crown of solicitude in the presence of proximity and the carpet of pre-eternity, the Tā’ of the tracing of the pen of will ⁷⁹⁰ in the scrolls of triumph and the tablets of eternal felicity, so bless, O God, him and his family with a blessing that gifts us with the gifts of his bestowed ⁷⁹¹ esoteric ⁷⁹² knowledges, and grants us through it the subtle secrets of his sensory and spiritual mysteries, by Your bounty and generosity, O Most Merciful of the merciful, O Lord of the worlds. O God, I ask You, O my Lord, by the sanctity of these luminous, majestic, holy, and unique letters ⁷⁹³, which comprise the Fā’ of Your opening ⁷⁹⁴, the Qāf of Your power, the Jīm of Your beauty, the Mīm of Your affection, the Khā’ of Your goodness, the Mīm of Your succor, and the Tā’ of Your oneness in the manifestations of Your divinity and the wondrousness of Your creation, and by the secret of Your names derived from them, which are: Opener ⁷⁹⁵, Powerful, Compeller, Giver of the best of providers, Enricher of the wretched poor, Relenting, who does not punish for sins, that You bless and grant peace to our master and lord Muḥammad, Your Prophet and Messenger and the most honored of Your creation before You and the greatest of them in rank and station with You, just as You blessed, granted peace, and sent blessings upon our master Abraham, Your intimate friend and chosen one, and that You face me with You to You, and accept my heart and body for You, for I have raised my affair to You and sought compassion through the secrets of Your noble names, and placed myself before Your hands, so open for me the doors of Your goodness, enrich me with You apart from other than You, replace my hardship with Your ease, and bring me from You through You provision, affection, gentleness, love, subjugation, obedience, mercy, pardon, well-being, gratitude, grace, covering, forgiveness, protection, deliverance, security, safety, help, honor, success, support, uprightness, satisfaction, repentance, and swift attraction with every day and night, hour, time, and moment, until I am with You, from You, to You, in You, and upon You, and You become for me hearing, sight, heart, tongue, hand, and foot. This is Your great bounty, and You are the Bestower, the Generous, the Munificent, the Forbearing, the Possessor of abundance; there is no god but You, glory be to You, indeed I have been among the wrongdoers. O God, deprive me not of Your great bounty, nor disgrace me with Your painful punishment, and make things easy for me, be gentle with me, and accept from me; indeed You are the All-Hearing, the All-Knowing. O God, O God, O Near, O Answerer, there is no god but You, glory be to You, to You I call and to You I turn in repentance. O Living, O Self-Subsisting, by Your mercy I seek aid in Your dominion, Your sovereignty, Your power, Your awesomeness, Your mercy, and Your command. O God, and I ask You by the secret of Your subtle favors in all these worlds, and by the eye of Your mercy and the bride of Your kingdom, our master and lord Muḥammad (may God bless him and grant him peace), that You make remembrance of You a key to proximity to You and a means to knowledge of You, and do not leave me without watchfulness of You, praise of You, orientation toward You, firm certainty in Your oneness, constant trust in You, and pure sincerity for Your noble face. O Forbearing, O Generous, O Kind, O Merciful, O Most Merciful of the merciful, O Lord of the worlds. God is ever Merciful and Compassionate; none has mercy on the creature except God. God provides sustenance to the living by His bounty; none provides for the living except God. God enriches whom He wills among mankind; none grants enrichment except God. God is my Lord, my provision in my hardship; my provision in calamity is none but God. God I hope for to repel my adversities; none is hoped for in distress except God. God is the Mender of my broken heart always; none mends the broken except God. God is my succor, my helper in my anguish; none helps the anguished except God. God gives us without recompense; none bestows such favor except God. God forgives every sin out of mercy; none encompasses with forgiveness except God. And upon the Prophet, his family, and his Companions, as long as God’s kingdom endures, God bless. O God, bless and grant peace to our master and lord Muḥammad and to the family of our master Muḥammad, a thousand thousand of the people of love and possessors of luminous hearts, and the pole ⁷⁹⁶ of the circle of the people of perfection and spirits.

The spirituality ⁷⁹⁷, and the proof of the people of decisive arguments and Quranic signs, and the success of the people of radiant lights and lofty stations, and the steadfastness of the people of truthfulness, affirmation, and fulfilled covenants, and the essence of the people of pure intellects and clear spiritual tastes, and the wisdom of the people of divine knowledge ⁷⁹⁸ and gnostic stations, and the treasury of the people of noble gifts and unique receptions, and the guide of the people of spiritual ascent and sublime stations, and the remembrance of the people of virtues and widespread miracles, and the compassion of the people of pure sincerity and contented souls, and the adornment of the people of proximity and the chosen presences, and the obedience of the people of throne-like aspirations and elect stations, and the manifestation of the people of divine self-disclosures and lordly breaths, and the true nature of the people of illuminated insights and ocular unveilings, and the subtleties of the people of lordly gifts and divine treasures, and the station of the people of noble love and special abodes, and the glance of the people of divine attractions, states, and inspirations, and the ascent of the people of beginnings and spiritual wayfaring in the stations of sultanic might, and the light of the people of openings, inspirations, and holy intimations, and the care of the people of approved states and essential perfections, and the absence of the people of annihilation, immersion, and ecstatic utterances, and the understanding of the people of scientific foundations and exquisite, merciful dispositions, and the proximity of the people of obedience, acceptance, and divine pleasure, and the sovereignty of the people of the highest expanse and all temporal worlds, and the witnessing of the people of vigilance, contemplation, and benevolent conduct, and the ecstasy of the people of impulses, ecstasies, longings, and faith, and the love of the people of sincere intention, harmonious words, and faithful love, and the alif ⁷⁹⁹ whose reality none can grasp among the people of illuminated insights and discernment sciences, and the hamza of the principles of inspirations that herald the attainment of the goal and the acquisition of gracious gifts, and the blessing of the people of eloquence, rhetoric, and expository sciences. So, O Allah, bless him and his family with a blessing that preserves us in secret and in public, and through which the clouds of Your successive mercies pour down upon us, and through which You clothe us with the garments of Your might and the robes of Your gracious miracles, 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 alif of intimacy of the people of seclusions and remembrance, the ba of the inner aspect of the people of speciality and secret.

Sīn is the secret of his stature, surpassing a branch, when he begins to walk with gentle grace. Shīn witnessed his radiance like pure wine; how often it sufficed and healed with a sip and intention. Ṣād dawned with his smile, capturing my heart; his jewel-like teeth shone forth. Ḍād laughed, adorned with his smile, in the walls of pitch-black darkness. Ṭāʾ embroidered him like a full moon and sun, with locks of hair above, enchanting. Ẓāʾ is the subtlety of the unseen, of grace, and the Names of our Lord, the One. ʿAyn is the eye of the unseen, observed by the Mighty, eternally bound by a glance of the Eternal. Ghayn removes from the mindful heart and grants guidance to pure hearts. Fāʾ is an opening for him, meeting light, leading the proud souls. Qāf is his subjugation over every disbelief, encompassing every affliction. Kāf is the treasure of sciences in the breast of Ṭāhā ⁸⁰⁰, illuminating his unlettered community. Lām is the tablet of his secrets, never erased, in hearts illumined by his Throne-like light. Mīm is the ascent of his station, beyond count; how many of his spiritual attributes have manifested! Nūn is the light of his shrine, how it has appeared in the hidden lights of Ṭāhā. Hāʾ is the guidance of his Book and his authentic hadith, transmitted by pleasing narrators. Wāw is the union with the Beloved, the desire of my soul; after union, I have no other wish. Yāʾ is the blessing of prayer covering you always, and the Companions and the noble descendants. O Allah, bless and grant peace to our master and lord Muḥammad and to the family of our master Muḥammad, the dot of the Alif of Your creations, the Bāʾ of the joy of Your innovations, the Tāʾ of receiving Your descents, the Thāʾ of the steadfastness of the people of Your ascents, the Jīm of the majesty of Your beauty, the Ḥāʾ of the encompassing of Your perfection, the Khāʾ of the essence of Your prophets, the Dāl of the call of Your pure ones, the Dhāl of the melting of Your chosen ones, the Rāʾ of the good pleasure of Your intelligent ones, the Zāy of the adornment of Your beloved ones, the Ṭāʾ of the obedience of Your saints, the Ẓāʾ of the manifestation of Your favored ones, the Kāf of the treasure of Your wise ones, the Lām of the reproach of Your great ones, the Mīm of the gift of Your generous ones, the Nūn of the breeze of Your helpers, the Ṣād of the preservation of the secrets of Your messengers, the Ḍād of the conscience of Your special trustees, the ʿAyn of the tenderness of Your merciful ones, the Ghayn of the wealth of the people of Your presences and Your companions, the Fāʾ of the flood of Your breezes, the Qāf of the proximity of Your offerings, the Sīn of the secret of Your glorifications, the Shīn of the witnessing of Your presences, the Hāʾ of the ecstasy of Your attractions, the Wāw of the influx of the people of Your ecstatic utterances, and the Lām-Alif which none can equal among the people of... O Allah, bless and grant peace to our master Muḥammad and to the family of our master Muḥammad, the Alif of the sacred hadiths and the sound chains of transmission and traditions, the Bāʾ of the glad tidings and motivations that lead to the stations of proximity and the stations of the chosen elect, the Tāʾ of the descents and receptions sent down from the treasuries of the unseen and the enclosures of the shining lights, the Thāʾ of the steadfastness and the pervasive qualities on the tongues of the people of litanies and remembrances, the Jīm of the majesty and beauty that captivate, with the brilliance of his Muḥammadan lightning, the minds of those with insight and discernment, the Ḥāʾ of forbearance and life that revives, through the generosity of his mercies, the deadness of thoughts and ideas, the Khāʾ of fear and humility that pierces, with his admonitions, the livers of the fearful and those who seek forgiveness at dawn, the Dāl of the degrees and indications that guide, through his guidance, to the path of success and happiness and the abode of eternity and permanence, the Dhāl of remembrances and the principles derived from the jewels of revelation and the speech of his Mighty, Forgiving Lord, the Rāʾ of contentment and good pleasure bestowed upon those who cling to the hem of his forbearance with the affections of mercies and the forgiveness of sins, the Zāy of asceticism and proximity that brings near, through adherence to his sunna, to the carpet of intimacy and friendship and the ranks of the righteous, the Ṭāʾ of obedience and purity that purifies souls from human follies and the filth of otherness, the Ẓāʾ of manifestation and victory, whose days are coupled with success, support, might, and triumph, the Kāf of perfections and goodly words that heal, with their antidote, apparent and hidden ailments and all harms, the Lām of flashes and gleams that give glad tidings to the people of his service of joy and happiness and the fulfillment of desires, the Mīm of gifts and favors that grant to those who belong to him the highest openings and subtle secrets, the Nūn of benefit and victory that protects those who seek refuge in him from the evil of the wicked and the plot of the immoral, the Ṣād of truth and purity, whose love is embedded in sound natures and the breasts of the pious free ones, the Ḍād of consciences and principles built upon his foundations, the roots of religion in past and future centuries and all ages, the ʿAyn of might and care, crowned among the great prophets and messengers with the crown of awe and dignity, the Ghayn of wealth and forgiveness that saves those who seek shelter in his sanctuary from the blaze of heat and the torment of fire, the Fāʾ of victory and grace, upon whose love the people of Mecca and Medina and the leaders of the Emigrants and Helpers are naturally disposed, the Qāf of proximity and acceptance of Your supplications, and the Yāʾ of the springs of Your pardon and mercies. So bless him, O Allah, and his family, a blessing that raises us thereby to the highest of Your degrees, and grants us thereby the gifts of Your secret and Your blessings, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds.

The one who persists in the remembrance of his Lord during the hours of the night and at the ends of the day, and the Sīn of sovereignty and felicity, chosen from pure loins of lineage and noble descent, and the Shīn of intercession and mediation, seeking his rank in difficult matters and great calamities, and the Hā’ of guidance and bliss, whose name is written on the edges of veils, canopies, trees, and precious stones, and the Wāw of sainthood and love, whose mention is beloved to the inhabitants of the highest heaven and the angels surrounding the Throne and the inhabitants of islands and seas, and the Lām-Alif of clear signs and hidden secrets, noble in family, tribes, and neighbors, and the Yā’ of ease and blessing, benefiting from his love in this abode and the next. So bless, O Allah, him and his family, the excellent scholars, and his Companions who sacrificed their souls and lives in his love, a blessing by which You preserve us in secret and in public, and quench us with the overflowing rain of Your abundant, wholesome, and copious gift, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. The letters of Abjad. O Allah, bless and grant peace to our master and lord Muḥammad and to the family of our master Muḥammad: the Alif of command, the Bā’ of righteousness, the Jīm of majesty, the Dāl of indication, the Hā’ of guidance, the Wāw of sainthood, the Zāy of asceticism, the Ḥā’ of praise, the Ṭā’ of purity, the Yā’ of ease, the Kāf of unveiling, the Lām of gentleness, the Mīm of speech, the Nūn of bestowal, the Ṣād of purity, the ‘Ayn of pardon, the Fā’ of abundant grace, the Ḍād of luminous light, the Qāf of acts of closeness, the Rā’ of mercies, the Sīn of peace, the Tā’ of perfection, the Thā’ of the most precious reward, the Khā’ of the most holy address, the Dhāl of praiseworthy remembrance, the Ẓā’ of ample shade, the Ghayn of hidden mysteries of the Mawlawī ⁸⁰¹, and the Shīn of prophetic qualities. So bless, O Allah, him and his family, a blessing by which You gift us with the gifts of His secrets and illuminate our insights with the shining lights of his Aḥmadī ⁸⁰² lights, 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 Muḥammad and to the family of our master Muḥammad: the Alif of the secrets of divine gifts, the Bā’ of the program of the sciences of the heavenly books, the Jīm of majesties and beauties, the Dāl of eternal perpetuity, the Hā’ of the identity of everlasting effusions, the Wāw of the trust of prophetic lights, the Zāy of the adornment of the human creation, the Ḥā’ of the presences of the Muṣṭafawī ⁸⁰³ secret, the Ṭā’ of the peacock of spiritual souls, the Yā’ of the blessedness of the people of success and felicity of the Mawlawī ⁸⁰¹, the Kāf of unseen unveilings, the Lām of bestowed subtleties, the Mīm of the sultanic kingdom, the Nūn of the breeze of fragrant gusts and the Nūn of special manifestations, the Ṣād of truth and preservation of the chosen ones, the ‘Ayn of might and care of the elect, the Fā’ of grace and perfect bounties of beneficence, the Ḍād of consciences of the hidden mysteries of the Raḥmūtī ⁸⁰⁴, the Qāf of subjugation and power of the Jabarūtī ⁸⁰⁵, the Rā’ of desires and fears of the ‘Aẓamūtī ⁸⁰⁶, the Sīn of sovereignty and felicity of the Malakūtī ⁸⁰⁷, the Tā’ of descents and ascents of the Ṣamadī ⁸⁰⁸, the Thā’ of steadfastness, the Khā’ of intimate friendship, the Dhāl of holy remembrances, the Ẓā’ of shades, the Ghayn of forgiveness, the Shīn of honor and intercession and the lamp of witnessing insights, Ṭāhā ⁸⁰⁹ the appearance of sublime lights, Yāsīn ⁸¹⁰ the fountainhead of gnostic sciences and wisdoms, Kāf-Hā’-Yā’-‘Ayn-Ṣād ⁸¹¹ the book of secrets of the Tablet, Ṭā’-Sīn-Mīm ⁸¹² shaded by the shade of clouds and the gleams of luminous glad tidings, Ḥā’-Mīm-‘Ayn-Sīn-Qāf ⁸¹³, Ṣād and the Qur’ān ⁸¹⁴, Qāf and the Qur’ān ⁸¹⁵, Nūn and the pen ⁸¹⁶, the Enwrapped ⁸¹⁷, the Enshrouded ⁸¹⁸ in the robes of miracles and the brilliant signs of the Furqān ⁸¹⁹. So bless, O Allah, him and his family, a blessing that You accept from me as a gift for the carpet of his Aḥmadī ⁸⁰² sovereignty, 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 light of Your great Face, and by the might of Your eternal Speech, and by what You have revealed in Your Book of clear signs and the wise Remembrance, and by what You confided to Your beloved, our master Muḥammad, may Allah bless him and grant him peace, on the night of intimate conversation and speech, and by the secret of Your greatest and most magnificent name, and by the perfection of Your most glorious and sublime majesty, and by the overflowing of Your all-encompassing and universal generosity, and by the majesty of Your name the Most Merciful, the Most Compassionate, and by the secret of all Your names, those I know and those I do not know, and by every name whose secret You have hidden in the Nūns, Qāfs, and Ẓā’s, and by every name whose proof You have manifested in the Ṣāds, Lāms, and Rā’s, and by the right of the most rightful of the delicate ones of Adam, Kham, Hā’, Āmīn, and by the secret of the dot with which the letters began, and by the secret of the Alif of divinity, the connected, and the Bā’ of splendor, the Tā’ of composition, the Thā’ of steadfastness, the Jīm of majesty, the Ḥā’ of modesty, the Khā’ of fear, the Dāl of permanence, the Dhāl of remembrance, the Rā’ of mercy, the Zāy of asceticism, the Ṭā’ of obedience, the Ẓā’ of manifestation, the Kāf of sufficiency, the Lām of gentleness, the Mīm of dominion, the Nūn of light, the Ṣād of truth, the Ḍād of radiance, the ‘Ayn of pardon, the Ghayn of the unseen, the Fā’ of success, the Qāf of power, the Sīn of joy, the Shīn of gratitude, the Hā’ of awe, the Wāw of love, and the Lām-Alif of ‘There is no power or strength except with Allah, the Most High, the Great’, and the Hamza of command, and the Yā’ of cheerfulness, and by the right of this luminousness, the Alif humbled itself among the letters, so they thanked it for its humility, and You made it stand between the lines and rows, and You granted it the secret of the treasures of Your giving, and You made them...

The key of every one of Your Names, for through them is expressed the most precious essences of Your revelation, and through them one attains understanding of Your most holy speech. And by the secret of the letters of Abjad, Hawwaz, Hutti, Kalaman, Sa'fas, Qarashat, Takhadh, Daghaghish, and by what You have deposited in them of subtle hidden secrets and delicate spiritual indications, You straightened the Alif with the secret of Your power, and spread the Ba' and broke it with the lights of Your awe, and raised the Jim and its splendor with Your mark, and formed the Dal and crowned it with the crown of Your victory, and composed the Ha' and erected its banners upon the carpet of Your presence, and opened the Waw and encircled it with the pearls of Your might, and defined the Zay and adorned it with the ornaments of Your beauty, and honored the Ha' and singled it out with the perfection of Your mercy, and strengthened the Ta' and built it upon the heights of Your exaltation, and bent the Ya' and preserved it in the ark of Your infallibility, and brought the Kaf into being and disposed it in the worlds of Your kingdom, and made the Lam famous and traced it with Your gentleness and compassion, and magnified the Mim and made it a manifestation of witnessing from You, and arched the Nun ⁸²⁰ and filled it with the majesty of Your fear, and expanded the Sad and made it a fortress against Your severity, and beautified the 'Ayn and made it a locus for Your grace, and manifested the Fa' and surrounded it with Your tenderness and affection, and invented the Dad and adorned its essence with Your wisdom, and perfected the Qaf and held its reins in Your grasp, and distinguished the Ra' and honored it with Your piety and vision, and set forth the Sin and clothed it in the robes of Your glorification, and paved the Ta' and made it a proof of Your love, and established the Tha' and included in it the meaning of Your reward and inheritance, and guarded the Kha' and made it a treasury of Your unseen and the secrets of Your knowledge, and preferred the Dhal and made it a remembrance of the greatness of Your lordship, and prepared the Za' and illuminated it with the lights of Your majesty, and spread the Ghayn and made its temple a herald of Your forgiveness, and originated the Shin and made its form indicative of Your intercession and a witness to Your glad tidings. And by the right of him upon whom You sent them down, our master Muhammad, may God bless him and grant him peace, the crown of Your sainthood and the lamp of Your guidance, grant me a secret from the secrets of their temples, which are borrowed from the overflow of Your lights and sought from the seas of Your secrets, and open for me a treasure from the treasures of their esoteric knowledge ⁸²¹ stored away, and direct my thought in the meanings of their preserved angelic secret ⁸²², and protect me with the secret of Your care in the chambers of gentleness and mercy, and make me, through their blessing, within the enclosure of the pavilion of preservation and infallibility, and encompass me with their might in the shelter of Ahmadine protection and sanctity, and spread over me, through their prestige, the cloak of complete well-being and abundant grace, and repel from me all evils, afflictions, and occurrences of punishment, and admit me, my family, those with me, my brothers, my loved ones, and those who have a right upon me, into the guardianship of Ta Ha, Ya Sin, Alif Lam Mim, Alif Lam Mim Sad, Alif Lam Mim Ra, Kaf Ha Ya 'Ayn Sad, Ta Sin Mim, Ta Sin, Sad, Qaf, and the Qur'an, Ha Mim 'Ayn Sin Qaf, Qaf, and the Qur'an, "Nun. By the pen and what they inscribe" ⁸²³, "Peace—a word from a Merciful Lord" ⁸²⁴. My outward is Muhammad, my inward is Muhammad, on my right is Muhammad, on my left is Muhammad, behind me is Muhammad, before me is Muhammad, and at my heart is Muhammad. So I have veiled myself with Your greatest veil, and crowned myself with the most magnificent crown of Your might, and I have sought intercession with You through Your most beloved and most noble beloved, and through everyone who is affiliated with You and holds fast to Your firmest handhold that never breaks. O Allah, O Most Gracious, O Most Merciful, O Compassionate, O Bestower, O He who is more compassionate and merciful to His servants, O Most Merciful of the merciful, O Lord of the worlds. I have clung to a rope from the ropes of Muhammad, I am secure through him from the calamities of time. I have shielded myself from my time under the shadow of his wing, so my eye sees my time but it does not see me. If the days were to ask about me, they would not know, and where my place is, they would not recognize my place, because I have entered the protection of the best of messengers and the best of prophets, the succor of every time, Muhammad the Praised, my refuge and shelter, my security and sanctuary, and the fortress of my safety. O Allah, expand his breast with the lights of Your holy knowledges, and appoint for me a minister from Your esoteric sciences to strengthen my back, and grant me understanding in the secret of Your love, and teach me the interpretation of Your speech and wisdom, so that we may be guided thereby in the journey to Your presence, standing before You, and enjoying the beauty of Your vision. Grant me good opinion of You with preservation, truthful speech with piety, fulfillment of covenants with trustworthiness, and repel from me the accidents of deficiency, save me from the snares of Satan, fill my heart with the light of guidance and faith, and make me firm with the firm word in the life of this world and the Hereafter, and treat me with pardon and forgiveness. Indeed, You are Forbearing, Generous, Compassionate, Bestower, Pardoning, Kind, Forgiving, Merciful, Most Gracious, by Your favor and generosity, O Most Merciful of the merciful, O Lord of the worlds. Alif: I have accustomed praise to the Adnanite, the best of creation, the noblest of Arabs. Ba': My praise appeared for Ahmad, the guide, and through him tomorrow I will be saved from the fires. Ta': My eye sees the best of mankind, he hastened by night, O protector of the caravans. Tha': My breast settled and my resolve was strong; how many in love have been humbled among the brave. Jim: My tears flowed for the best of mankind, and I see that sleep has fled from my eyelids. Ha': In him, infatuation in public became sweet, and how often he dispelled from me the oppression of sorrows. Kha': He was unique in his peer when he ascended, and he ascended above the seven heavens to the Most Merciful. Dal: He drew near to the distance of two bows' length, and the desires appeared with religion and faith. Dhal: He scattered his enemies in Umm al-Qura ⁸²⁵ when he raided with fierce warriors. Ra': He shot his enemies, indeed shed blood, and protected the sanctuary with white swords and spears. Zay: He folded in the cave the truthful one who stayed, he abandoned otherness and saw the proof. Sin: Has my heart forgotten? No, and I will not forget for all time. Shin: He healed one who was on the brink, and how often he pardoned a band of sinners. Sad: My life became pure through him who increased purity, and how often he fulfilled with goodness and beneficence. Dad: His enemies wasted away, appearing in weariness; they were deprived of wealth through the misguidance of Satan. Ta': Knowledge swelled that he contained, and he rose above the heaven, and he is of great stature. Za': My heart thirsts, and it will not be quenched by anything other than him. 'Ayn: Perhaps he will have mercy on one who complains of sorrow, and indeed he is established in heart and body. Ghayn: Tomorrow he will heal hearts from ruin, and how often he guided one overflowing with tyranny. Fa': I love none other than the moon of the heights, a full moon that revealed the morning of radiant beauty. Qaf: The people of misguidance perished when he shed blood from beautiful maidens. Kaf: Sufficient is the hand that fulfilled, the Chosen One, indeed the elect of the Most Merciful. Lam: From his might, happiness appeared to us, and radiance shone with his enchanting beauty. Mim: He erased the night of blindness, the sun of forenoon, and through him my heart became pure from ecstasy. Nun: My longing grew and my tears flowed, resembling blood or the redness of gold. Ha': My heart fluttered and the hidden was revealed, and sufficient is what appeared from the notables. Waw: My breast is empty and my strength has weakened; I watch the stars with drowsy eyes.

No, no, I see only a Beloved who has journeyed by night, calling the villages to worship the All-Judge. By His right hand, I am His servant and His lover forever, in every time. Upon him be from my Lord a prayer, his prayer, at every moment, constant in repetition. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the sun of the Muhammadan Sharia, whom You clothed with the majesty of Your awe, and the bride of the Ahmadine state, whom You exalted upon the carpet of Your Presence, and the orator of the prophetic court, whose tongue You made to speak with the jewels of Your wisdom, and the leader of the human caliphate, whom You created with the hand of Your power, and the embroidery of the Mustafawian robe, whom You made the key to the treasuries of Your mercy, and the gathering place of sensory and spiritual realities, upon whom You manifested the evidences of Your favor and the robe of Moulawian perfection, whom You seated upon the carpet of Your nearness and the platform of Your exaltation, and the sultan of the worldly and otherworldly kingdom, whose breast You filled with Your tenderness and the emotions of Your compassion. So bless him, O Allah, and his family, a blessing by which our insights are illuminated with the lights of Your knowledge, and by which our innermost beings are filled with the secrets of Your fear and awe, 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 bride of the realms, of beautiful conduct and nature, the lamp of morals, supported by dazzling miracles and legitimate supplications, the unique pearl of the necklace of lineages, whose watering made the blossoms of wisdom flourish in the two trees of Reality and Law, the moon of the heavens, whose watering made the meadows of rulings green in the assemblies of denial and lofty sciences, the eraser of polytheism, whom the angels of inspiration addressed in the sanctuaries of holiness and the stations of wondrous secrets, and the light of perception, by which understandings shone in the innermost consciences and the faculties of obedient souls, and the exemplar of ascetics, by whose proofs the obstacles of illusions, doubts, and vile, abominable sayings were removed, and the savior from destruction, by whom the egg of Islam was protected from corrupt opinions and terrible calamities, and the master of Arabs, non-Arabs, and Turks, whose side was protected from betrayal and concealment, and from the snares of deceit and trickery, and the reliever of worries, griefs, and sorrows, by whose appearance the worshippers of idols and statues were suppressed, and hearts were healed from the disease of ignorance and severance, and the auspicious one of purity and nature, the guardian of secrets and trusts, the best of those who commanded standing firm on the limits and blocking the means, and the most excellent of births, by whom Quraysh, Mudar, and Rabi'a became leaders, and by whom chronic ailments and painful diseases were healed, the Beloved of Allah, who established the kingdom by His law and majesty, the Chosen of Allah, the merciful in the kingdom and the dominion by His effusion and gift, the Friend of Allah, who revives souls by His nearness and union, the magnet of the secret, attracting hearts by His dazzling beauty and loveliness, the physician of hearts, healing souls by the sweetness of His speech and words, the element of spiritual elements, by whose appearance the hidden treasures of miracles and the secrets of wonders were manifested, the lamp of divine openings, by whom the worlds of luminous persons and the inhabitants of the earths and heavens rejoiced, the sea of sciences and gifts, who was sent in the age of eloquent speakers and silenced their eloquent tongues with the miracle of His utterance, the noble of deeds and virtues, who gathered in His concise eloquence the expanse of their tongues, the imam of the people of states and ecstasies, before whose meanings of allusion the faculties of their intellects and the lights of their suns of knowledge prostrated, the chosen one of paths and schools, who emerged with their multitudes in processions, and eloquence was humbled to me by bearing the banner of "Say: If mankind and jinn gathered to produce the like of this Quran, they could not produce its like, even if they were helpers of one another" [17:88], and the bride of witnessed scenes and processions, whose suns of understanding were eclipsed in the comprehensive nature of His words, and whose lamps of knowledge dwindled in the brilliance of His wisdoms, and whose moons of thoughts were eclipsed in the gifts of His generosity, and whose gifts of knowledge swam in the seas of His secrets and abundant rains, and whose leading banners were bewildered in His Muhammadan perfections and high aspirations, and whose paths of rulings were clarified by the appearance of His law and the goals of His decisive verses, and whose stations were honored by His walking and the places of His footstep, and whose eminent ones were stunned by the beauty of His creation and the purity of His traits, and whose nostrils were opened to the scent of His fragrance and the perfumes of His breath, and whose locks were opened by the answer to His prayer and seeking refuge in His sanctuary. So bless him, O Allah, and his family, a blessing by which we become among the servants of His noble carpet and the closest of His retinue, and by whose blessing we are healed from the disease of the loneliness of loss and its pain, 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 book of the people of the secret and speciality, the tablet of the sources of the masters of gifted sciences, and the stations of the Sufis, the tongue of truth, whose trustworthiness was attested to by definitive proofs and theological evidences.

And the Word of Truth ⁸²⁶ who stood by God and was adorned with the sash of obedience and pure servitude; and the Master of creation ⁸²⁷ whose mention honored the inhabitants of the surrounding spheres and the companions of the holy presences; and the brilliant of speech ⁸²⁸ whose eloquence confounded the cognitions of the people of ocular unveilings and the Qayyumic ⁸²⁹ allusions; and the support of emancipation, whoever clings to him, the masters of states and the individuals who uphold the right of lordship submit to him; and the path of gentleness, through whose thread the veils, canopies, and mantles of majesty are rent for him; and the Presence of Gathering and Distinction ⁸³⁰, by whose name the secrets of the kingdom and the angelic realm and the treasuries of merciful gifts are opened; the lofty station towards whose abodes yearning spirits and heart-thoughts flutter; and the lamp of understandings, by whose blessing the locks of sealed hearts and the obscurities of scientific problems are opened; and the secret of inspiration, in which the jewels of divine sciences and unseen receptions descend; the ornament of ornaments, at the splendor of whose countenance the intellects of the higher and lower worlds are bewildered; and the delight of the eye, whose beauty has captivated hearts so that no remnant for other remains in them; and the infallible, purified from every defect and blemish, at the sight of whose landmarks states are stirred and the bright lights of clear illuminations shine; and the beloved who removes the loneliness of loss and separation, by whose visitation hearts revive and the mirror of pure insights becomes clear; the exemplar of wayfarers, by whose Muhammadan ⁸³¹ glance souls are delivered from their passions and human foolishness; and the desire of devotees, by following whose Ahmadic ⁸³² sunna states become righteous and the glad tidings of eternal happiness are attained; and the wish of lovers, by kissing his dust the clouds of mercies are drawn down and the dense veils of lordship are rent; and the aspiration of yearners, from whose sweet fragrance the regions are perfumed and the breezes of prophetic breaths blow; and the joy of beholders, from the light of whose countenance lights are kindled and the fruits of Mustafawian ⁸³³ knowledges are gathered; and the knot of those who attain, for whom divine care preceded before creation and formation in the prior power and specification of the eternal will; and the adornment of the righteous, by praising whose qualities praises become sweet and delicious tastes become pleasant; and the drink of the enraptured, in the seas of whose beauty intellects swim and the Thronal ⁸³⁴ spirits vanish; and the Kaaba ⁸³⁵ of seekers, upon whom the garments of prophethood and messengership were donned on the carpet of intimacy and the stations of holy proximity; and the crown of perfect individuals, by whose lineage lineages are honored and the ranks of the masters of sublime states are elevated; and the ultimate aspiration of the firmly rooted, from whom God [granted] the degree of speciality and his superiority over the Cherubim ⁸³⁶ and the companions of the Divine Presence. So, O God, bless him and his family with Your eternal, solitary blessing in Your everlasting, unitary manifestations, as long as Your self-disclosure is unique and the individual multiplies in number, and the lights of the attributes shine and follow one another with successive reinforcements, and the lordship of the Wise expands, and the glories of the All-Knowing are sanctified, with the glorification of praise and honor, and the declaration of His oneness in exaltation and magnification, and the transcendence of sanctification and glorification, and the Truth is exalted by the tongue of pre-eternity in the eternity of eternities, and the One is sanctified in the two attributes of Majesty and Beauty in what has never ceased; and peace be upon him with the peace of solitariness in the station of beneficent perfections, as long as his numerical stations multiply in the unity of the ascents of his prophetic degrees with the perfection of speciality and the sincerity of servitude, and the hand of his sultanic kingdom extends with the succession of the witnessing of the essential mercy and the inclusion of the attributive lights in the domains of states and holy skills, and the spiritual spirits prostrate to him in the mihrabs ⁸³⁷ of ascents and descents of divine pleasure in all the enclosure of Ahmadicity ⁸³⁸, surrounded by the lights of the Most Holy, writing with spiritual pens on the witnessing tablets with the ink of hidden secrets from the perceptions of human intellects and the luminous worlds; a blessing and peace by which they are sanctified from the accidents of contingency due to the necessity of his being described with perfections and the generality of his infallibility in all thoughts, as long as the lofty peak of his might is transcendent above deficiency and negations, and the firm foundation of his glory is established by essence and necessity; and be pleased with his companions, the imams of guidance and the stars of emulation, as long as the cycles of lights alternate and the secrets shine with secrets. Amen, amen, 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, the sciences of Your comprehensive secret and the precedence of Your luminous light, and the rain of the bounty of Your radiant generosity, and the proof of Your decisive signs, and the moon of the sphere of Your shining care, and the orator of Your majestic presence, and the splendor of the beauty of Your surpassing comeliness, and the handful of the light of Your exalted essence, the door of Your vast mercy, and the path of Your clear law, and the introduction to the result of the beneficial knowledge of Your divinity, and the gate of Your accepted intercessory presence, the eye of Your abundant grace and the secret of Your penetrating wisdom and the tongue of Your conclusive argument and the sun of Your rising sainthood, the twig of Your manifest tree, the lofty mountain of Your forbearance and the firm foot of Your might, and the element of Your sublime glory, and the book of Your commanding law, and the clouds of Your pouring goodness, and the garden of Your fragrant breezes, and the ambassador of Your inner and outer abrogating unseen, the overflowing sea of Your generosity and the high branch of Your tree, and the flood of Your bounty...

The Protector and the sanctuary of Your secure protection, the substance of Your supply and the robe of honor of Your elect individuals and the pupil of the eye of the most distinguished of Your servants and the exemplar of the people of Your love and affection, the central pearl of the necklace of Your prophets, the fountain of arrival of Your chosen ones, the center of the circle of Your saints, the quintessence of Your gnostics and Your pious ones, the treasure of the alchemical storehouse of Your secrets, the lamp of Your scholars and Your intelligent ones, the Nun ⁸³⁹ of the insight of Your most intimate servants, the interpreter of the tongue of Your beloved and Your close ones, the treasury of the gifts of Your secrets, the niche of the lamps of Your lights, the opening of the openings of Your remembrances, the cultivation of Your lands and Your regions, the manifestation of the lights of Your self-disclosures, the locus of the secrets of Your inspirations ⁸⁴⁰, the ascension of the people of Your elevations, and the beloved specially favored in the station of Qaba Qawsayn ⁸⁴¹ with the most noble of Your self-disclosures. So bless, O Allah, him and his family with a blessing by which we become among those whom You have made manifestations of Your sciences and Your descents, and witnesses of Your individuations and Your spiritual refreshments, 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 pearl of shells, the Kaaba of honor, the full moon of perfect beauties and attributes, gentle in disposition, of easy approach, the imam standing with justice and equity, the talisman of kindnesses, noble in lineage and ancestors and forefathers, the infallible and protected from the path of deviation and discord, the exemplar of the people of asceticism and chastity, the master of the sons of Qusayy and Abd Manaf, the prophet mentioned in Surah al-A'raf ⁸⁴², chosen from pure loins and elegant wombs. So bless, O Allah, him and his pure family of diverse branches and kinds, and his companions, the excellent in lineage and periphery, with a blessing that makes us among the people of mercy and compassion, and preserves us from deviation from the path of truth and from turning aside, 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 fragrance of ambergris from trees and the finest musk, the splendor of the pearly star and the red ruby, the quintessence of pure gold and the embroidery of green silk brocade, the blessing of the Corner ⁸⁴³ and the Station ⁸⁴⁴ and the Stone ⁸⁴⁵, the prayer niche and the pulpit, the Arafa of gnoses, the place of prayer and the banner, the site of Safa and Marwa ⁸⁴⁶, the House ⁸⁴⁷, the Hatim ⁸⁴⁸, and Zamzam ⁸⁴⁹, the source of the springs of sciences, secrets, and wisdoms, the divider of the lightning of Najd and Tihama, the adornment of Uhud, al-Baqi', and Rama, the covering of the Sacred House and the two green pillars, the ornament of Badr and Hunayn, the two markings, the flood of the lightning of Kazima and Idam, the breeze of the Sabā wind of the neighbors of knowledge and the Arabs of Bani Salim. So bless, O Allah, him and his family, the springs of sciences and wisdoms, and his companions, pure in nature and character, with a blessing that opens for us the doors of bounty and generosity, and pours down upon us the clouds of good things and blessings, and repels from us the onslaughts of calamities and afflictions, by Your bounty and generosity, O Most Merciful of the merciful, O Lord of the worlds. The banner of prophethood, the seal of messengers, whose noble qualities filled all the worlds. The sun of prophethood from the orbits of Hashim, whose Hashim became above the stars. The sword of religion that never fails in any difficulty, the generous one of a people produced by his generous qualities. If he comes on the day of generosity, he is a cloud; on the day of battle, he is swords. The white swords and the spears are his shade on the day of battle, and the souls are his resolves. This is the one before whom the camel prostrated, the trunk yearned, and clouds shaded him. The she-camels greeted him as the udders of the barren camel flowed. May Allah bless him as long as flowers bloom and the smiling ones laugh in the green gardens. He is the one crowned with honor, whose turbans are bound with generosity and breadth. He honored time, so its pride became great, and its darknesses and injustices became glorious. With Ahmad, his cloak and shirt, the crown, the abundant pool, and his seal became adorned. By him, guidance became absolute after its decline, and its rising places became pure and its star shone. The lamp of guidance shone with Muhammad, sacredly, so that his sanctities may not be violated. Cast time with the greatness of Muhammad's rank, whatever great calamities time may cast upon you. O You to whom belongs the Sacred House and its virtue, its Station, its Hatim, and its seasons, and to whom belongs Safa, the Stone, and the Hijr ⁸⁵⁰ whose seeker attains bliss and harmony. How do You treat me? I have made myself Your ransom, O You whom Arabs and non-Arabs hope for, on the day of the oppressed and the victorious through him, and in the prison of prison that punishes its oppressor. His opponents hope for recompense, and his witnesses are the limbs, and the Dominant King is the Judge. He called You from a height, a prisoner of his sins, when his offenses prevented him from visiting. So intercede to the Creator through him, perhaps his crimes may be erased by Your rank in the Hereafter. Lower your wing, O son of Amina, to him and to those who follow him in love and harmony. Receive my praise with glad tidings and listen to what its prose and poetry say about you. Dawn is proud, and its pride is in you; generosity is from your generosity, and its clouds are in it. May Allah bless you as long as the east wind blows with the winds of Najd or its breezes blow. O Allah, bless and grant peace to our master Muhammad and to the family of our master Muhammad, the spirit of the bodies of secrets, the tablet of the rising lights, the secret of the pure gold mines, the ink of the pure amber bodies, the cloud of good that pours down heavily, the prayer of response that fulfills needs, the place of repentance, pure in branch and lineage, the arrow of hitting that scatters by his call the gathering of tyrants and evil ones, the possessor of pleasant remembrances, blessed in his soil and visitation, the inhabitant of the illuminated spot—blessed is he from whose prior secret secrets split open, from whose rising full moon lights burst forth, from whose excellent musk flowers spread fragrance, from whose lofty branch fruits ripened, from whose flowing gushing trees became green, from whose excellent lineage pure ones were honored, from whose splendid speech chains and traditions were authenticated, from whose excellent law sciences and reports branched out, from the flash of his lightning the rays of suns and moons were eclipsed, from his eager bounty creatures became happy in this abode and in that abode. He is the secret deposited in the hearts of the pious, the hidden treasure in the identity of the innermost secrets, the high honor whose rank is above those of glory and pride, the dawn whose light shines on the faces of the devout standing at dawn, the breeze whose fragrance surpasses the scent of musk and ambergris and the layers of lights, the bride crowned with the crown of splendor and light in the assemblies of the chosen elite, the light whose rays shine in the expanse of the kingdom and the dominion and all directions and regions, the generosity whose bestowal encompassed the servants and by the generosity of his right hand spoils and seas became insignificant, the blessing whose secret pervades the sanctuaries of holiness and the chambers of intimacy and all dwellings, the mercy whose benefit encompasses the common and the elite in past and future centuries and all ages, the beloved whose love lies hidden in the innermost hearts of the illuminated and the breasts of the Emigrants and Helpers, the prophet whose mission was announced by the revealed books, the sacred traditions, and the leaders of the righteous, the messenger who erased with the light of his countenance the darkness of unbelief and ignorance and the varieties of doubts and others. So bless, O Allah, him and his family, possessors of widespread generosities and abundant virtues, and his companions, who are devoted to Your remembrance in the hours of the night and day, with a blessing that makes us among those who are blessed and favored, and that protects us from the evils of souls and the whispers of Satan, and that grants us the intercession of Your beloved on the day of need and distress, by Your mercy, O Most Merciful of the merciful.

and at the ends of the day, a prayer by which You grant us all our needs and desires, and by which You forgive us the burden of sins and offenses we have carried, and by which You protect us in the beginning and the end, in coming and going, 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 Muhammad and to the family of our master Muhammad, ²⁹⁹ the life of spirits, both spiritual and corporeal, and the manifestation of the sciences of the Holy, Singular Essence, from whom the divine secrets were split open, and the eternal lights were cleaved, and in whom the gnostic realities and the surahs of the Furqanic verses ⁸⁵¹ ascended, and the sciences of Adam descended, by which he knew all the names of the named things, and their luminous realities were unveiled to him, so that he confounded all creatures when the radiant and merciful lights shone upon his inner being, and to him all understandings and ocular unveilings and the subtle intricacies of divine wisdoms were humbled, so that no one before or after us could grasp him due to the loftiness of his rank above the holy angels and the human creation. The gardens of the highest malakut ⁸⁵² are adorned with the flower of his beauty, the pools of the highest jabarut ⁸⁵³ overflow with the flood of his lights, the regions of the most radiant mulk ⁸⁵⁴ are illuminated and shining with the brilliance of his perfection, the servants of the veils and pavilions are submissive and bowed down before the awe of his Muhammadan majesty, and the elite of the near ones at the door of his Ahmadi generosity are begging and flattering, and the entities of the spiritual kingdom, through his Mustafawi lordship, are attached to counterparts; nothing exists except that it is dependent on him ³⁰⁰, for without the intermediary, as it is said, the mediated would perish. A prayer befitting You, from You to him, as he is worthy of it in the perfection of his prophethood and the purity of his servanthood, and as You are worthy of it in the majesty of Your lordship and the greatness of Your divinity. O Allah, he is Your all-encompassing secret, the guide by You to You, and through the perception of the rising one who points by Your light to You, and Your greatest veil standing before You, and Your most noble beloved, singled out for every good that is with You, and Your straightest path, calling creation by Your permission to You. O Allah, join me to his noble lineage, and realize me according to his exalted station, and make me know him with a knowledge... Your special beloved ones, by which I may be safe from the sources of ignorance that trouble the innermost hearts, and by which I may drink from the sources of grace poured forth from the presences of the unseen, and carry me upon his straightest path to Your sublime presence, a carrying encompassed by Your lordly support, supported by Your divine wisdom, regarded by the eye of Your care and Your beautiful regard. O Allah, You know that there is no connection between me and You except his care and his secret, no intercessor for me with You except his rank and his worth, no nearness to You for me except his obedience and his piety ³⁰¹, no guide for me to You except him, no protection for me in this world and the next except his might and his glory. So I ask You, O Allah, by his rank with You and his worth and his care before You, and his secret and his might in You and his glory, that You send down upon me from the treasuries of Your mercy that by which I may ascend to Your presence, and from the lights of Your witnessing that by which You unveil to me the realities of Your knowledge. And accept, O Allah, by the lights of Your Essence, the purity of the mirror of my secret, and by the secrets of Your self-disclosures, the worlds of my thought, and pour upon me from the oceans of Your gnostic gifts and knowledges that by which my heart may be tranquil and my breast expanded, and drown me in the eye of the sea of oneness, and make me firm in certainty in You and love, and annihilate me in Your light until it encompasses all the worlds of light, and I become standing by the secret of sustaining creation in the world of concealment and manifestation. O Allah, O All-Merciful, O Compassionate, O Forgiving, O Praiseworthy, O Muhammad, O Ali, O Thankful, O Everlasting, O Inheritor, O Guide, O Patient, O He to Whom belongs creation and command, and in Whose hand are the dispositions of affairs, O Most Merciful of the merciful, O Lord of the worlds. O Allah, open for me the treasuries of the malakutic secrets, and pour upon my temple the oceans of the rahmutic lights ⁸⁵⁵, and subject to me the worlds of the jabarutic spirits, and tear for my aspiration the veils of the raghabutic pavilions ⁸⁵⁶, and unveil to my inner being the sciences of the unseen indications and the lahutic subtleties ⁸⁵⁷, and make my sun shine in the sky of the rising places of holy lights, and make my direction single towards Your pure sunna and Your pleasing obedience, and annihilate me in You from myself until I realize You with pure servanthood, and acknowledge the sanctity of the Oneness and the perfection of Lordship. And honor me, O Allah, with the witnessing of the lights of Your holiness, and support me with the manifestation of the beauty of Your intimacy until I move about in the glories of the knowledges of Your Names, a movement that makes me aware of the circle of Your existence in the world of my witnessing, so that I may witness what You have deposited of the permeation of the secret of Your holiness in the witnesses of lahut and nasut ⁸⁵⁸. And make me know with a complete knowledge, and teach me a universal wisdom, so that no known thing that You have disclosed to Your saints and chosen ones among the people of inner conversation and unveilings remains, except that I am made aware of the subtle intricacies of its details spread throughout existent things. And remove from me, by them both, the darkness of compulsion that prevents the perception of the realities of the signs, and move me by them both in the world of hearts and spirits, the higher and the lower. Indeed, You are the Lover and the Beloved, the Seeker and the Sought, O Turner of hearts, O Remover of distress, O Knower of the unseen, O Most Generous of the generous, O Most Merciful of the merciful, O Lord of the worlds. ³⁰³ O Allah, bless and grant peace to our master Muhammad and to the family of our master Muhammad, the desire of spirits.

Of spirituality and its ultimate goal, and the desire of luminous persons and the meadows of their longing, and the interpreter of the tongue of the unseen sciences and the foundation of their structure, and the core of the heart's consciences and the locus and fabric of divine love and the warp of its woof—from which the lordly secrets split open and unveiled their covering to his Muhammadan sovereignty, and the Ahmadine lights ⁸⁵⁹ split forth and the flashes of his signs shone upon him, and in him the Mawlawi ⁸⁶⁰ realities ascended and poured upon him with the seas of his generosity, and the prophetic sciences of Adam descended, so that their beginning and end confounded all creatures. To him the luminous understandings were humbled, bewildered in grasping his realities, and their steps fell short of comprehending his meanings. No predecessor or successor attained a degree from him because of the ranks and stations with which God distinguished him, whose honor and loftiness none can reach. The meadows of the Kingdom ⁸⁶¹ are adorned with the flower of his beauty, and from his fragrance their scent is sweet and the breeze of their aroma is pervasive, and the pools of the Omnipotence ⁸⁶² overflow with the flood of his lights (304)—a special distinction with which God distinguished him and granted him, and nothing is connected to him except through it, for he is the rope of God ⁸⁶³ that leads to the highest and lowest of the lofty stations, and the isthmus ⁸⁶⁴ that gathers the meanings of the sciences of the Essence and the names of the named things. Through his existence all things were established, their affair perfected, and their meaning completed. For without the intermediary, as it is said, the mediated would vanish—a wisdom whose key God placed in his hand and caused to flow upon his tongue. A prayer befitting You from You to him, as he is worthy and as You are worthy of that, for You know best the reality of his essence, which You have veiled from the defects of intellects and guided creatures by his guidance. O God, he is Your all-comprehensive secret that points to You where there is no guide but him, and Your greatest veil ⁸⁶⁵ standing before You, whose (...) cannot be matched or equaled. Whoever transgresses against him is burned by the lights of Your glory and his trace is erased by the flashes of its brilliance. O God, join me to his clay lineage, and realize me according to his religious affiliation, so that I may be among those whom You have chosen for his presence, and made the lights of his prophecy shine upon their worlds and cover them. And make me know him with a knowledge by which I am safe from the sources of ignorance and drink from the springs of virtue (305), so that I may graze in the meadows of its gifts and pluck its fruits. Guard me with the eye of Your kindness and protection, so that no occurrences of doubts and illusions may assail me, nor the flashes of its lightning and the inclinations of its passion disturb me. Carry me on his path to Your presence, a carrying surrounded by Your support and observed by Your regard, which prevents me from every affliction that the masters of states ⁸⁶⁶ fear and dread. Cast me against falsehood so that I may smash it with the lights of Your sciences that dazzle intellects and polish the mirror of insights with the light of their radiance. Plunge me into the seas of Oneness ⁸⁶⁷ and clothe me with the garments of eternal and everlasting knowledge, which is the highest and most sublime degree. Rescue me from the mires of [affirming] unity ⁸⁶⁸ and free my neck from the captivity of imitation, and gird me with the sword of the Law and the Truth, and illuminate my heart with the lights of holy gnostic gifts that heal hearts from their blindness. Drown me in the very sea of the supreme and lofty Unity ⁸⁶⁹, and enrich me with You from my own purpose and from the observation of others that occupy the innermost beings and trouble them with their passion, so that I see nothing in existence but You, and hear nothing but Your address and call, and find and sense nothing but what shines upon my temple from the lights of Transcendence ⁸⁷⁰ that illuminate (306) the innermost secrets with the glow of its rays and the flashes of its brilliance. Make the Greatest Veil ⁸⁷¹ the life of my spirit, and his most holy knowledge the inscription of my tablet, and his spirit the secret of my reality by which spiritual souls are revived and strengthened by its powers, and his reality the gatherer of my sensory and spiritual worlds and the beacon of my landmarks that point to the path of reaching You in its ascent and ascent. Realize me with the realization of the First Truth and the secret of the Revealed Book ⁸⁷², from whose jewels of wisdom the practical and scientific benefits are derived and souls are purified from their foolishness and the impurities of their claims. O First before everything, O Last after everything, O Manifest in everything, O Hidden in everything, You are the Near, the Answerer, the Witness, the Watcher, the Knower of what the souls whisper in their secret and their private counsel. Hear my call as You heard the call of Your servant Zachariah, and save me as You saved Noah from the flood, and made him the crown of the prophets and the lamp of the chosen ones. Heal me as You healed Job from his affliction and magnified his rank over all the saints and the pious, and granted him the joy of his soul and its glad tidings. Grant me victory through You for You, and support me (307) for You, and make me pure in servitude, standing by the right of Lordship, acting according to the requirements of the Muhammadan Law ⁸⁷³, by which whoever holds fast attains with You the highest and most sublime degree. Gather me and You in a seat of truth ⁸⁷⁴ in the noblest state that You love and choose for those whom You select from Your righteous servants and are pleased with. Interpose between me and other than You, and occupy every occupier that occupies me with You by itself, and subdue it with the overwhelming power of Your names, to which the necks of tyrants bow and around whose sanctuary they do not hover. Observe me with the eye of kindness and care, and grant me the degree of the secret and sainthood, and raise me to the highest degree in the stations of proximity and its loftiest. God, God, God—the Attractor of the souls of lovers to the utmost limit of their desire and aspiration from Him, who elevates the souls of lovers in the gardens of His holy gnoses and the most splendid of its hills. 'Indeed, He who imposed upon you the Qur'an will return you to a place of return.' ⁸⁷⁵

The station of conveying, trustworthiness, and speaking the truth; or you say: Indeed, He who imposed the Qur'an upon you in the station where the Trustworthy Spirit ⁸⁷⁶ descended upon your heart will bring you back to the station of humility, submission, abasement, and vigilance towards your Lord. Or you say: Indeed, He who imposed the Qur'an upon you in the station of might and empowerment will bring you back to the station of imminent victory and clear conquest. Or you say: Indeed, He who imposed the Qur'an upon you in the station of beauty, light, and splendor will bring you back to the station of the precincts of the Throne and the pavilions of the Lote Tree of the Utmost Boundary ⁸⁷⁷. Or you say: Indeed, He who imposed the Qur'an upon you on the Night of Decree ⁸⁷⁸ in Mecca, the Mother of Cities, will bring you back to the station of theophanies, descents, and the greatest signs. Or you say: Indeed, He who imposed the Qur'an upon you in the station where your agent in it with every good is with Him will bring you back to the station of the ascent of your pure spirit to Him. Or you say: Indeed, He who imposed the Qur'an upon you in a station that was for you a dwelling and a settlement will bring you back to a station wherein He showed you His exalted Essence openly. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein He poured upon your essence sciences and secrets will bring you back to a station wherein He tore for you veils and curtains. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein He cast upon you awe and dignity will bring you back to a station wherein He caused to shine upon your heart gleams and lights ⁸⁷⁹. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein the fringe of your carpet received the angels of revelation and inspiration will bring you back to a station from which the great ones among the prophets and the mighty angels shrank. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein you loved Him and He loved you, and the lizard spoke to you along with the people of the banners ⁸⁸⁰ will bring you back to a station wherein you heard the screeching of the pens, and Gabriel, peace be upon him, parted from you. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein the spirits pledged allegiance to you between the Hatim ⁸⁸¹ and Zamzam, the Corner and the Station ⁸⁸² will bring you back to a station wherein the brides of Paradise and the maidens in pavilions were blessed by your tread. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein you were the master of the procession and the banner will bring you back to a station wherein He honored you while creation was in the darkness of non-existence. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein you would pray at night while people slept will bring you back to a station wherein He addressed you face to face and thereby elevated your rank above all the noble prophets and messengers. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein you legislated the laws and clarified the methods of rulings will bring you back to a station wherein you asked for alleviation for your community, and He gave you what you asked and interceded for them from the terror of the Standing, the Gathering, and the Day of Crowding. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein He illuminated your heart with the light of faith and submission will bring you back to a station wherein He clothed you in the garments of compliance to obedience and surrender. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein wild animals clung to your garments and pebbles and food glorified in your hand will bring you back to a station wherein He bestowed upon you the robes of might, awe, piety, and respect. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein He made you a model for mankind and the final brick ⁸⁸³ will bring you back to a station wherein He comforted your constricted awe and conveyed you to the ultimate goal and aspiration. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein He moved you about in His kingdom and placed in your hand the keys of hearts will bring you back to a station wherein He removed the veil for you and opened for you the treasuries of the unseen. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein He supported you with the jewels of revelation and the beginnings of bestowed knowledge will bring you back to a station wherein He made you a beloved and a lover, and the alchemy of the sought-after treasure of the secret. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you the Opening of the Book and the Chapter of the Cow will bring you back to a station wherein He gifted you with magnificent gifts and esteemed favors. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you the Chapter of the Family of Imran, Women, and the Table will bring you back to a station wherein He gladdened your breast with every subtle meaning, wisdom, and benefit. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you the Chapter of Cattle, the Heights, and the Spoils will bring you back to a station wherein He regarded you with the eye of compassion and mercy, and poured upon you the maidens of bounty and generosity. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you the Chapter of Repentance, Jonah, and Hud will bring you back to a station wherein He met you with contentment and fulfilled for you the requests and promises. Or you say: Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you the Chapter of Joseph and Thunder will bring you back to a station wherein He comforted you with intimate conversation and removed from you the loneliness of separation. Or you say: Indeed, He who imposed the Qur'an upon you will bring you back to a station wherein He purified your heart from the impurities of hypocrisy, envy, and pride.

You say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah An-Nahl and Al-Isra' will return you to a place of return (ma'ad) wherein He honored you with His honor and raised your rank in this world and the next." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Al-Kahf and Maryam will return you to a place of return (ma'ad) wherein He disclosed to you the sciences of realities and the intricacies of the hidden secret." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Ta-Ha and Al-Anbiya' will return you to a place of return (ma'ad) wherein the greatest of the elect and the pious borrowed from your light." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Al-Hajj and Al-Mu'minun will return you to a place of return (ma'ad) wherein the near ones (al-muqarrabun) and the dominant ones (al-muhayminun) prostrated to His might." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah An-Nur and Al-Furqan will return you to a place of return (ma'ad) wherein you became the mirror of witnessing and direct vision." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Ash-Shu'ara' and An-Naml will return you to a place of return (ma'ad) wherein He favored you with witnessing, nearness, and union." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Al-Qasas and Al-'Ankabut will return you to a place of return (ma'ad) wherein He showed you the radiance of dominion (al-jabarut) and mercy (al-rahamut)." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Ar-Rum and Luqman will return you to a place of return (ma'ad) wherein you were singled out for the greatest signs and the beautiful stations." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah As-Sajdah and Al-Ahzab will return you to a place of return (ma'ad) wherein He removed the veil for you and lifted the covering from His face for you." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Saba' and Fatir will return you to a place of return (ma'ad) wherein He aided you with terror and girded you with the sword of glory." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Ya-Sin and Al-Yaqtin will return you to a place of return (ma'ad) wherein the spiritual souls prostrated and Adam stood between water and clay." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Sad and Az-Zumar will return you to a place of return (ma'ad) wherein they rejoiced in the light of your countenance, and you became like a ruby among stone." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Al-Mu'minun and Fussilat will return you to a place of return (ma'ad) wherein the foundations of Islam were perfected and attained through you." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Ash-Shura, Az-Zukhruf, and Ad-Dukhan will return you..." He revealed to you therein Surah Al-Balad, Ash-Shams, and Ad-Duha will return you to a place of return (ma'ad) wherein you were singled out for the best of intimate conversation and a secret: "Then He revealed to His servant what He revealed" (Qur'an 53:10). Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Alam Nashrah, At-Tin, Al-'Alaq, and Al-Qadr will return you to a place of return (ma'ad) wherein you were given the ultimate of support, opening, and victory." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Al-Bayyinah, Az-Zalzalah, Al-'Adiyat, and Al-Qari'ah will return you to a place of return (ma'ad) wherein He crowned you with the crown of radiant lights and decisive proofs." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah At-Takathur, Al-'Asr, Al-Humazah, and Al-Fil will return you to a place of return (ma'ad) wherein He gathered for you the secrets of prophecies, messages, and the sciences of revelation." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Ya-Sin, Al-Miskin, and Al-Kawthar will return you to a place of return (ma'ad) wherein you bore the banner of bound glory and were called the companion of (...) and the yellow staff." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Al-Kafirun, An-Nasr, Abi Lahab, and Al-Ikhlas will return you to a place of return (ma'ad) of lowliness, purification, particularity, and distinction." Or you say: "Indeed, He who imposed the Qur'an upon you in a station wherein He revealed to you Surah Al-Falaq and An-Nas will return you to a place of return (ma'ad) wherein He had mercy through you upon the higher and lower worlds and all types of kinds, and commanded you to respond to the disbelievers with His saying: 'Say: My Lord knows best who comes with guidance and who is in manifest error' (Qur'an 28:85). And He made you intimate in the station of solitude, and established you in places of bewilderment, and addressed you in the station of nearness with His saying: 'And you did not expect that the Book would be conveyed to you' (Qur'an 28:86)—that which was hidden for you in the consciences of the unseen and the treasuries of bestowed knowledge—so that you might realize the witnessed favor of His grace, and frolic on the carpet of His mercy, and adorn yourself with the jewels of His prophethood and the secret of His wisdom, except as a mercy from your Lord, who granted you the secrets of prophethood and messengership, and adorned you among the prophets and messengers, and regarded you with the eye of magnification and majesty, and alerted you with His saying: 'So be not a supporter of the disbelievers, and let them not turn you away from the verses of Allah' (Qur'an 28:86-87)—whose secret of secrets lies in the inner core of your secret before creation and formation, after He sent down to you from the heaven of the unseen and the presence of witnessing and determination, and disciplined you, brought you near, singled you out, chose you, and isolated you, so that from Him to you and from you to Him, and He annihilated you in the beauty of His essence, and turned your entirety toward Him, and veiled your heart from the whispering of breasts and the confusion of affairs, and taught you the etiquettes of supplication and servitude, and manifested to you in the manifestations of theophanies and the stations of the eternal secrets, and warned you against mixing with the polytheists, and purified you from the impurities of the deviants from religion, the obstinate, with His saying: 'And call to your Lord, and be not of the polytheists' (Qur'an 28:87). And He created you and bestowed upon you faith in the sweetness of intimacy and isolation with His saying: 'And call not upon another god with Allah. There is no god but He. Everything is perishing except His Face. His is the judgment, and to Him you shall be returned' (Qur'an 28:88)." May God, our Lord, bless a prophet, as a favor—Muhammad, the singled out in what has always been and is eternal. For he is the foundation of existence; were it not for his existence, it would be null. And he is the origin of all perfections that have appeared in detail. Through him, God showed the highest of His creation and the lowest. The secrets split from him, first and foremost. And from his light, the lights split open when He manifested. Then, in him, the realities of existence ascended, summarized. And in him, the knowledge of Adam descended among mankind. So the remembrance that he recited rendered all creatures incapable. They became diminished before him, for he is the seal of the worlds.

I find and hear or * I sense something that attracts ⁸⁸⁴ Then make the life of my spirit the Greatest Veil ⁸⁸⁵ And his spirit is the secret of my reality * when it is complete, no Then the reality is the gathering places * of my worlds, connect ⁸⁸⁶ Answer with verification by truth * or by means of supplication ⁸⁸⁷ To a questioner, O First, O * Last, no or no For him and no end * Manifest in what He has bestowed ⁸⁸⁸ O Hidden in His essence * hear my call, favored By that through which I heard in * what has passed, a favor From the call of Zechariah, so * grant us a messenger By that, help me and * support me thus and make easy Between me and You, gather him * in public and in solitude And between Your servant and me * by Your witnessing, connect ⁸⁸⁹ Allah is Majestic and Exalted * Allah is Majestic and Exalted Indeed, He who imposed * the Quran, meaning sent down (324) Upon you, by returning to * the final return, has surely guaranteed O our Lord, grant us mercy * that protects from affliction That we may be from Your presence * so that You may give us what is hoped for Grant us right guidance * in our affair, hastened Lord, grant from Your presence * mercy, as a favor And grant us right guidance * in our affair, made easy Lord, grant us mercy * from Your presence, favored And right guidance in our affair * prepare for us and make easy May Allah, our Lord, bless * with peace and honor Upon the Chosen Messenger * the best of prophets sent And his family and companions * and those who followed in goodness And if you wish, say: When the Truth, glorified be He, looked upon the heart of His beloved, peace be upon him, and saw his love And his passion, his knowledge, his declaration of oneness, his singling out ⁸⁹⁰, his intimacy, and his longing, it almost surged with waves of union And individuality in selfhood ⁸⁹¹ and trembled with lights of sciences and noble divine cognitions, He made him witness Upon himself that he should not move from the station of union nor depart from the place of oneness and solitude (325) For that is the deception of the eye of gathering ⁸⁹², and it should not be that he is veiled from it by His saying: "And do not set up with Allah another god" For his union and his selfhood issued from the unveiling of My Majesty and My Beauty, and their trace does not remain upon The emergence of the overwhelming forces of the foot of My Greatness and the fortune of My Perfection. Do you not see how He said: "There is no god but He" So the selfhood of every intoxicated knower ⁸⁹³ perished in His pride, and He annihilated the stages of oneness and cognitions In the glories of His essence by His essence in His saying: "Everything is perishing except His Face" So when the reality becomes clear to the reality, the creation perishes in the reality, and the selfhood of the knower does not remain In the divinity of the Known. Exalted is Allah above limits and rivals, and He is unique in oneness, transcendent above Quality and union. And if you wish, say: Indeed, He who imposed upon you the Quran in a station that understandings cannot reach to perceive, to a final return whose reality the eminent scholars ⁸⁹⁴ are incapable of understanding, and He responded therein To those who deviated and denied by His saying to you: "Say: My Lord knows best who has come with guidance and who is in manifest error" And He hinted at His care for you by His saying: "And you were not expecting that the Book would be conveyed to you, but [it is] a mercy from your Lord. So do not be an assistant to the disbelievers" (326) Because their deeds are like a mirage in a desert, and He forbade you with a prohibition of affection, love, connection, purity, and closeness by His saying: "And let them not turn you away from the verses of Allah after they have been revealed to you" Because you are the firm rope in sciences and cognitions and the secure sanctuary in places of bewilderment And fears, and He commanded you with the general call to jinn and humans and the world of witness and sense by His saying: "And invite to your Lord and do not be among the polytheists" Those who strayed from the path of guidance and fell into the abysses of ruin, and He declared you transcendent above the beliefs Of the people of deviation, error, dispute, and argument by His saying: "And do not invoke with Allah another god" For He negated from you the gods of conception, imagination, false objects of worship, assumption, and probability, And He gathered for you in the secret of this word the sciences of the first and the last, and raised your station by it above All other prophets and messengers, and made your noble name a completion for it in its inner dimension from the secrets of Oneness, the lights of singling out, and the perfections of the Possessor of Might and Majesty, and it is His saying: "There is no god but He" And He annihilated you in the glories of the subsistence of His essence and the manifestations of His attributes by His saying: "Everything is perishing except His Face" Because you are the locus of His self-disclosures and the site of the jewels of His inspirations (327). His is the judgment in His creation and the disposal In His kingdom, and to Him you will be returned from the station of annihilation to the station of sobriety to the station of care from Other than Him, so He returns you from your station of excellence to the world of your spiritual secret, surrounded By divine support, accompanied by subtle joys and congratulations, heralding the attainment of the goal And the achievement of hopes: "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance" And deal with us with protection that saves from ruin and taste that leads to immersion in the sea of generosity, And make us among those who are guided by the guidance of Your Prophet and follow him, and gather us with those upon whom You have bestowed favor From the prophets, the truthful, the martyrs, and guard us from terrible matters, and do not let our enemies gloat over us, And bring us under the wing of Your kindness, and look upon us with the eye of Your tenderness and affection, and do not Tear away from us the veil of Your covering ever, O Allah, O Allah, O Allah, O Most Generous of the generous, O Most Merciful Of the merciful, O Lord of the worlds. ❖ We live if You unveil the face to us ❖ And You kill us if You lower the veil With Your face, O beautiful of turning away, turn ❖ To a lover who has found Your love sweet If the lover deserves separation justly ❖ Then Your favor, my master, is to lift the punishment You are kind to a lover secretly and openly ❖ And Your union, if the distant one calls, answers (328) Your face takes the place of moons ❖ And the moon does not replace it well When Your face shines in a smile ❖ The sun, if it rises, becomes a veil For the light of the sun in the worlds is manifest ❖ And Your light in hearts has risen high So the lights of hearts have an elevation ❖ Over the sun that seeks to be veiled For the light of the heart is a glorious oneness ❖ By which the servant attains cognitions And that is narrated from the Messenger of Allah ❖ And a gift that may be acquired or bestowed So all good from his hands ❖ Is given to us from the Guided, the Answered Messenger of Allah, truly the servant of Allah ❖ And the first to respond to his call The greatest intercessor for us on the Day of Gathering ❖ He will save us when we fear the reckoning And he will rescue us from all mires ❖ And give us to drink from the Pool ⁸⁹⁵ O Allah, I ask You, O my Master, by Your magnificent grace whose measure no human can estimate Nor can any tongue fulfill its thanks, and by Your power by which You brought forth what was in the world of concealment to The world of witnessing and sight, and by Your wisdom by which You expanded breasts and illuminated hearts, And by Your elevation by which You raised breasts and delighted hearts, and by Your love by which You nourished Spiritual souls and strengthened bodies, and by Your dazzling signs by which You held back (329) The heaven from falling upon the earth, and by which You subdued humans and jinn, and by Your mercy that Encompasses everything, by which You had mercy on the distant and the near, and by Your abundant favors that You bestowed Upon Your creation and spread their banner over all the worlds, and by the secret of the openings and closings And the revealed books and the secrets of the Quran, and by the splendor of the beauty of Your Prophet, our master Muhammad, may Allah bless him and grant him peace.

Upon him be blessings and peace, He for whom lights multiply and from whom the two moons derive their light, that You honor me with the gaze upon his radiant face, which has no partner in its beauty nor any second, and that You create me with his noble and purified character in secret and in public, and that You realize me with the realities of the chosen ones among Your creation, the people of knowledge and faith, and that You illuminate my inner being with the lights of unveilings and certainty, and that You raise my existence to the heaven of realities, gnostic sciences, and divine knowledge, and that You cause the sea of my generosity to overflow with the gifts of openings, contentment, and good pleasure, and that You establish my witnessing in the station of certainty, perfection, and excellence, and that You honor my sitting upon the carpet of love, proximity, and nearness, and that You perfume my garments with the fragrant breezes of divine care, spirit, and basil, and that You crown me with the crown of happiness, blessedness, and security, and that You protect me from the incitements of ignorance, misery, and abandonment, and that You write for me with the hand of Your mercy a document of forbearance, pardon, and forgiveness. O Allah, O Allah, O Compassionate, O Merciful, O Forbearing, O Generous, O Tender, O Bestower, O High, O Great, O Possessor of vast dominion and sovereignty, O Great in bounty, generosity, and favor, O He who is every day in a state, and no state preoccupies Him from another state, O Most Generous of the generous, O Most Merciful of the merciful, O Lord of the worlds. My God, mark me with the mark of the people of devotion and worship, and raise me through the stations of those of glory and mastery, and clothe me with the garment of the people of piety and asceticism, and grant me the rank of sciences and benefaction, and protect me from the obstacles that prevent in the beginning and the return, and lead me with the rein of divine success towards You and happiness, and rescue me from the mires of self-management, choices, and will, and take charge of my affair with Your hand, and make me among those whom You have honored with the best and an increase, by Your bounty and generosity, O Most Merciful of the merciful, O Lord of the worlds. My God, station me in the stations of lowliness before You in Your presence, until I witness You alone in might and gentleness in my reaching You through You, and remove from me every darkness that causes deviation from You, and make me taste the sweetness of Your proximity, and cast upon me love from You, and make me a manifestation of Your most holy beauty and a locus for the descent of Your most precious secret, and support me in all of that with awe accompanied by mercy, and well-being accompanied by blessing, and receive me with spirit and basil, and gladden me from You with safety and security, and grant me, by the blessing of prayer upon Your beloved, our master Muhammad, may Allah bless him and grant him peace, a longing that connects me to You, and a love that bestows upon me what is with You, and a light that guides me to You, and a deed that benefits me tomorrow before You, and a holy spirit that breathes in my spirit and quenches my thirst and hunger, a visitor that supports me in my separation and union, and whose secret permeates my unveilings, inspirations, and the worlds of my nature, and clarify for me every secret whose understanding is obscure, or whose knowledge has eluded me, or an affair whose decree has incapacitated me, or an ambiguous thing whose name is hidden from me, and protect me in my secret and my public, and support me with a light from Your lights, and gift me with a secret from Your secrets, and grant me a knowledge from Your presence (ladunni) by which I may clarify the path of guidance for the wayfarers, and by which I may know the station of union for the seekers, and by which You give me to drink the wine of love for the yearning ones, and by which You cause the springs of generosity to gush forth for those who aim for You, and by which You make sweet the cups of love for the drinkers, and open for me the door of abundant generosity and clear victory, and raise my aspiration to the highest of the highest heights ('illiyyin), and clothe me with the garment of sincerity marked with the light of certainty, and raise me through the degrees of special intimacy to the highest station of might and establishment, and make me divine in witnessing, angelic in abode, and adorn my outward with awe and my inward with mercy, and make me one who oscillates towards You between desire and fear, and suffice me in all of that with the coverings of illumination, and nourish me with the milk of love and tastes, for You are the Sufficer, the Guarantor, the Magnified, the Majestic, and You are my Sufficiency and the best Disposer of affairs, and there is no power nor strength except through You, O Most Merciful of the merciful, O Lord of the worlds. My God, gladden our hearts with the coolness of the whispered prayer of the dawn hours, and loosen our tongues with the subtleties of the gifts of remembrance, and remove from the mirror of our inner sight the darkness of other-than-You, and tear asunder, by the secret of Your care for us, the dense veils and curtains, and set up the tablet of preservation before us, and make us understand what is in it of obscure words and jewels of secrets, and clothe us with the robes of might and honor, and crown us with the crown of guidance and uprightness, and give us of openings and inspirations that dazzle minds and at which sights are bewildered, and cause us to inhale from the fragrance of Your lordly wafts and Your beneficent gifts that which we may express among the elite of Your purest saints, and annihilate us in You through You from ourselves, and make us know the reality of effacement and annihilation so that we are not aware of the succession of night and day, and bring us near to You towards You, and make us hear from the sweetness of Your address with which You have honored Your chosen and excellent servants, and return us to the beginning of our journey joyful and delighted, clad in the robes of glory and pride, and raise for us the decree of attribution to Your highest station and fame among the elite of the elite of Your righteous beloved ones, and write for us a document of pardon with the hand of Your mercy, and gather us, when You cause us to die, with those upon whom You have bestowed favor—the prophets, the truthful, the martyrs, and the righteous—in the paradises of the abode of eternity and permanence, by Your mercy, O Most Merciful of the merciful, O Lord of the worlds. My God, You are for me in every assembly, answering my call when I call. My God, You are in both worlds my treasure, and You are my provision on the Day of Summoning.

My God, Your hidden name is my protection ⁸⁹⁶, and Your remembrance is my rest and the cure of my heart. My God, You are my solace in desolation, and You are the remover of my distress and grief. My God, You are the object of my poverty's striving, and You are my care and through You is my provision. My God, from You comes rain for me in drought, when it pours with torrential floods ⁸⁹⁷. My God, You are my Lord and sufficient for me, and You are with me, so I fear not enemies. My God, You are my intimate companion, and with Your nearness I fear no distance. My God, You are my worshipped, so grant me acceptance and guide me to the paths of rectitude. My God, You have known holiness through a vast, well-known grace for servants. My God, extend to me a strong extension through reform and guidance in continuity. My God, I have asked You in dire need, the asking of a servant from the Generous Master. None but You, O God, my Lord, suffice me in my affairs and my belief. My God, through tawhid ⁸⁹⁸ is my request to You, and it is indeed the best of provisions. And send blessings upon the intercessor for all creatures, the Messenger of God, from the purest of servants. A conclusive, universal, overwhelming proof, a merciful gift, a samadani ⁸⁹⁹ treasure, a lordly breath, a Quranic ultimate. {Glory be to Him who took His servant by night from the Sacred Mosque to the Farthest Mosque, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.} ⁹⁰⁰ The highest station, the sweetest source, beautiful witnessing, beautiful traditions of the Messenger of God, the station of qaba qawsayn aw adna ⁹⁰¹, a divine specificity, essential qualities, throne-like gifts, direct receptions. {By the star when it falls, your companion has not strayed nor erred, nor does he speak from desire; it is but revelation revealed, taught to him by one intense in strength, possessing firmness, and he stood upright while on the highest horizon. Then he drew near and came down, and was at a distance of two bow-lengths or nearer. And He revealed to His servant what He revealed. The heart did not lie about what it saw. So do you dispute with him about what he saw? And he certainly saw him in another descent at the Lote Tree of the Utmost Boundary, near which is the Garden of Refuge. When there covered the Lote Tree what covered it, the sight did not swerve nor exceed. Indeed, he saw of the greatest signs of his Lord.} ⁹⁰² O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the essence of noble honor, pure origins and traits, the pearl of truth, pure in character and morals. When his Lord wished to honor with the tread of his feet the seven heavens ⁹⁰³, and to open with the light of his countenance the sealed locks, and to gather for him the physical world to the spiritual world, and to honor him with the privilege of arrival and meeting, and to gift him with the Night Journey on the back of al-Buraq ⁹⁰⁴, he came while the night was draped in curtains. He sat by his banner until he became aware, and commanded him to prepare for visiting his Lord, the King, the Creator. So he traveled with him while the night was more fragrant than the scent of flowers and more pungent than the musk of collars at dawn, having trailed for him from the desert of pride a train, and folded for him the carpet of the earth with the hand of {Glory be to Him who took His servant by night}. The edges of space turned to him by a command He singled out for Himself, and He secluded him in the gardens of His holiness. The worlds of the heavens and the dominion of the heights were presented to him in a garment of {to show him of Our signs}. He singled him out for His vision and elevated his rank among all the assembly. The veiled ones of the two worlds were presented to him, and the keys of the treasures of the two abodes and the knowledge of the two heavy ones ⁹⁰⁵ were placed in his hand. The chiefs of the messengers came greeting him {and He is on the highest horizon}. The angels of the spheres prepared to meet him and bowed in awe of the majesty of the light of his most sublime secret. Their commanders had been ordered to sit at the gates of heaven and await his arrival to them and seek his visit to gain his blessing and be honored by his gaze. So the kings of the angels walked before him, and the treasuries of the spheres kissed the tread of his feet, until he reached the Lote Tree of the Utmost Boundary, the limit of their stations and the utmost of their nearness and ranks. (...) The prayer was called, and the master of the noble messengers led them in prayer, and his soul was pleased with what he saw of their love for him—may the best of prayers and purest peace be upon him. Their masters had asked God Almighty to delight their sight with his vision and to purify their thoughts... The people of the desired sight, and the pupils of the beings of light stared at his majesty, and the hearts of the people of the canopies and the Frequented House ⁹⁰⁶ were bewildered by his beauty. The chiefs of the cherubim and spiritual beings vied for his vision, and the ranks of the most near and the dominators stood before him. The gardens of holiness rejoiced at the man of the glorifiers, and the hall of heaven shook with the remembrance of the proclaimers of God's oneness. The dominion was perfumed with the breaths of the ecstatic ones. The Throne and the Footstool trembled with joy, and the Tablet and the Pen shone with what radiated upon them from his light. Each of them said, 'Welcome, welcome, and greetings.' The beautiful gardens were adorned with joy at his arrival, and the cosmos surged with its inhabitants in veneration of what they saw of the honor of his rank and the loftiness of his aspirations. The high boasted over the low for what it attained of seeing the master of humanity. The lights of heaven shone with illuminations when it became a resting place and abode for the Beloved. He ascended to the flow of the high with brilliance, and the tongues of the worlds of spirits spoke with praise, thanks, and commendation. The herald of bliss, joy, and delight came, and the rising star of good fortune announced the attainment of the goal and the fulfillment of the wish and desire. The secrets were unveiled to the eye of the Chosen One, and the veils were lifted for the possessor of the station of qaba qawsayn. The Trustworthy Spirit ⁹⁰⁷ advanced him to the sphere of 'And there is none of us but has a known station' in the presence of the Almighty King. (...) He was adorned in the light of splendor and beauty, and Jibril ⁹⁰⁸ withdrew from him out of veneration and awe, saying, 'This is my known station; if I advanced the breadth of a needle, I would burn in the light of the One, the Self-Subsisting.' Then the tongue of his state declared gratitude for the blessing, and the law of his secret spoke with jewels of wisdom, saying: 'Praise be to God who preserved me from blemish, supported me with the light of infallibility, granted me intercession for the entire community, and made me among the prophets abundant in fortune and portion.' So a carpet of light was lowered for him, and he was placed in a litter of light until he reached in his journey a level where the scratching of the Pen was heard with what is revealed to the purity of the palace of the Supreme Tablet. He traveled on the carpet of light to the highest horizon and became, with the wing of longing, at a station where he drew near and came down. The Host of Generosity lodged him in the station of qaba qawsayn and spread for him a bed of 'or nearer.' He heard from the side of the Highest Companion: 'Peace be upon you, O Prophet, and the mercy of God Almighty.' The Beloved received him with honor, and the Majestic called him with peace. He relaxed his contracted awe and became familiar with his disturbed solitude, and he understood a discourse: {So He revealed to His servant what He revealed} {And he certainly saw him in another descent}. He intended to respond to the one greeting him, but destiny preceded him; he opened his mouth and a drop from the ocean of knowledge fell into it.

the Eternal ⁹⁰⁹; thus he knew by it the knowledge of the first and the last, and attained by it the degree of excellence over all the prophets and messengers and the near-stationed angels ⁹¹⁰. Then the tongue of his magnificent creation and the witness of his noble secret called out: 'O Creator of existence, O Vast in generosity and bounty, this is the carpet of chivalry ⁹¹¹, the station of messengership and prophethood, and the realm of munificence and manliness. It is not fitting in the law of noble traits to single out without the brethren, nor is it proper in the rule of friendship to abandon consoling the beloved and neighbors.' He [bestowed] upon them with the sympathies of His mercies and granted them with the affections of His piety and generosity, and made for them a share of the honor of his station and his blessing from his righteous supplication and his remembrance of them where the rememberer forgets himself (340) and neglects his kind and species, yet he did not forget them in the station of his solitude with the One and his intimate prayer to the Lord, the Eternal ⁹¹². So he said: 'Peace be upon us and upon the righteous servants of God.' Then the Beloved called out: 'O master of masters and imam of the people of miracles ⁹¹³, yours is the lofty rank without hindrance, the perfect beauties inwardly and outwardly, and yours are manliness, dignity, honor, pride, chivalry, purity, proximity, and election.' ﴿ Did We not expand for you your breast? ﴾ Did We not remove from you your burden ﴿ Which weighed down your back? ﴾ Did We not raise for you your remembrance? Did We not honor you above all the messengers? Did We not guide by you the community to the clearest paths? Did We not raise for you your remembrance among the people of love and affection? Did We not grant you intercession for all the nations and entrust you with the degree of care and glory? Did We not give you in the station of honor the means ⁹¹⁴ and excellence, and place in your hand the banner of praise? Did We not send you to the red and the black? Did We not bequeath to you in My kingdom the lofty might and the firmest honor? Did We not make Jesus, peace be upon him, a confirmer of what was before him ﴿ And a bringer of good tidings of a messenger who will come after me, whose name is Ahmad. ﴾ That is Moses saying: 'My Lord, expand for me my breast' (341) while it is said to you: ﴿ Did We not expand for you your breast? ﴾ That is Moses saying: 'My Lord, show me [Yourself] that I may look at You,' while it is said to you: 'Did you not see your Lord?' Every prophet is a witness over his community, and you are a witness over all, and in the Hereafter nothing will be except what you will. So when you finish your intimate prayer, your conversation, and your discourse, then exert yourself and to your Lord in your community turn with desire.' When he attained his goal and seized the blessing of his Lord and His pleasure, and returned from his night journey ⁹¹⁵, the forms of the angels met him in the ascents of majesty on the feet of veneration, and they were enraptured in the ecstasies of the spirits of lovers in the stations of longing, hoping to see him on his return and to inhale from his countenance the breeze of his Lord. And the trustworthy Gabriel carried the saddlecloth of his pride and circled among the ranks of the angels, magnifying his rank and exalting his mention. The spiritual spirits placed their wings under the steps of his feet, and the luminous beings walked before him, among his servants and retinue. And Adam raised the banners of his majesty, Abraham spread the flags of his perfection, Moses conversed with his beloved from a western side, pages of a face whose eyes saw the eye of his Beloved and beheld his leader, the treasure (342) of his sought one. Jesus asked for glance after glance and return after return. Then destiny called out from the side of the Mount: 'We have decreed the matter and seized the reward.' And Jesus kept invoking the Lord, saying: 'He will surely descend and inform the people of the earth of what shone in the expanses of heaven from the news of the master of the most sublime secret, the Ka'ba of the highest honor, and the title of the book: ﴿ The sight did not swerve, nor did it transgress. Indeed, he saw of the greatest signs of his Lord. ﴾ When he arrived at his landmarks and the people of his world, and his crowned bride advanced upon his honored lands and his regions, a herald called out, giving them glad tidings: 'This is the Beloved whose intercession is hoped for on the Day of the Great Standing. Seek refuge in his side, seek shelter in his protection, hold fast to the strong rope of his love, and seek rain from the clouds of mercies through his rank and the beauty of his handsome face.' So, O God, bless him and his family, possessors of majesty and veneration, and his Companions, mines of lordship and honor, a blessing that guides us to his straight path and gathers us thereby with those upon whom You have bestowed favor in the highest paradises and the Garden of Bliss, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. (343) God sent him to us as a mercy, * so he became for us, from us, more merciful. His Lord nurtured him with kindness to him, * and his heart from every deviation He protected. He sent the Burāq ⁹¹⁶ for him in an hour of slumber, * and by that, Ṭāhā ⁹¹⁷ the Chosen One will not be known. How often was he above his Burāq the full moon of the night journey? * How often did he illuminate a darkened place? And the angels of the Merciful surrounded his essence, * and other than him in that night journey would not serve. He led in prayer as imam the angels and those * who were sent, and the prophets, and he ascended. When he walked above the air to the heights, * he made certainty the ladder of the All-Protector. And in the station of specification, he saw his Lord, * and answered Him in what He decreed and ordained. And He granted him knowledge of the unseen in truth, * when he attained from the Mother of the Book ⁹¹⁸ the ambiguous. And God concealed His revelation from others, * so that the Guide alone would be honored with it. The palms of his hands received, and crowded upon * his submission joyfully the angels of heaven. O follower of the religion of the Prophet Muḥammad, * if you wish to be given your desires, die in submission. And summon the Chosen One and seek his intercession * at your deathbed, departing and honored. Hope not but in God, then the Chosen One, * if you come to the dark grave. And cling tightly to the love of the Chosen One, * to attain in both worlds the greatest success. And upon him, the noble family, and his Companions, * bless as the Majestic One blessed and grant peace. O God, bless and grant peace upon our master and lord Muḥammad and upon the family of our master Muḥammad, (344) the brightest star of prophethood, the bearer of the green banner of praise, the commander of the carpet of the most luminous proximity, the bride of the station of lofty might and most glorious majesty, who, when he set out to visit his Greatest Lord and arrived at the place of his famous and most renowned intimate prayer, the messengers received him with the greatest means and desires, and the near ones and beloved sought refuge at his side. The ranks of the angels joined to see him between the east and the sides, and the great ones among the near-stationed were amazed at what they saw of his greatest wonders and desires. The veils of grandeur were rent, and the thrones of the beloved and the elect moved aside out of veneration for the majesty of the master of the messengers and the seal of the prophets, observed with the eye of care in the noblest of stations and processions. The doors opened, the hearts were reassured by the removal of the veil, the eyes were delighted by the lifting of the screen, and the gardens of holiness were adorned for the most honorable of the messengers, the possessor of the highest degrees and the loftiest ranks. The banners of joy and felicity were unfurled, the cushions of acceptance and satisfaction were spread, the tables of secrets and kindnesses were laid, and the breeze of the union of the Beloved, addressed in the station of conversation and discourse in the most sublime of stations and the highest of ranks, ascended (345). So the Beloved was alone with his Beloved and attained from Him the fulfillment of his desire and the ultimate goal of his sought object. The tongue of the state recited: 'So be heedless of'

In his innermost heart, he said: I have indeed secluded myself with the Beloved, and between us is a secret more delicate than the breeze when it passes. Then the Beloved revealed to the beloved what was in his innermost heart, and the arrival expressed to the beloved what was in his inscribed scroll and the writing of his inscription, and he said: My God, this is the object of Your grace, the preserved one of Your protection, the infant in the cradle of Your love, nurtured on the milk of Your kindness and mercy, raised in the lap of Your generosity and majesty. His tongue has grown weary in enumerating the unique gifts of Your favors, and his eyes are bewildered by the abundant blessings of Your bounties. So loosen the knot of his tongue, strengthen with Your light the powers of his being, and increase in You his certainty and pure faith. Then the Majestic One called out to him: Draw near to Me, My beloved, for I have seated you upon the throne of sovereignty and preference, and I have poured upon you the sea of My goodness and abundant generosity, and I have given you what no eye has seen nor ear has heard of the secrets of prophethood and messengership and the sciences of revelation. Draw near to Me, My beloved, for I have lifted from you the veils of majesty and clothed you in the garments of perfection and your splendor... and through you I have erased the traces of misguidance, and I have supported you with the east wind and terror, and through your proofs I have cut off the people of disputation and argument, and I have made the inhabitants of islands and seas love you, and I have softened for you hard hearts, and I have subjected to you the peaks of mountains. Draw near to Me, My beloved, that you may see the mantle of grandeur and witness the stations of the messengers and prophets, and stand in the sanctuaries of holiness with all the angels and all the chosen ones. Draw near to Me, My beloved, for I have gathered in you the sciences of the first and the last, and I have illuminated with the lights of your knowledge the insights of the knowing scholars, the saints, and the righteous. Draw near to Me, My beloved, for I have shown you the treasures of My kingdom and My dominion, the secrets of My omnipotence and My mercy, the lights of My awe and My desire, and I have created you with My character and adorned you with the attributes of My perfections and My qualities. Draw near to Me, My beloved, for I have protected the sanctuary through you, and through you I have freed the obligations, and through you I have opened the treasures of generosity and kindness, and I have preferred you over the prophets and messengers, and I have granted you intercession for all nations. Draw near to Me, My beloved, for I have inscribed upon the temple of your Muhammadan essence and the branch of your Ahmadine tree: 'My earth and My heavens do not contain Me, but the heart of My believing servant contains Me.' So your heart preceded to receive the secrets of My essential sciences and the manifestation of the attributes of your divine perfections. Draw near to Me, My beloved, for I have engraved upon your prophetic pearl and the crown of your chosen messengership: 'I was a hidden treasure, and I loved to be known, so I created creation that they might know Me.' My sight and your knowledge are My knowledge, and your judgment is My judgment. Draw near to Me, My beloved, for I have made your praise My praise, your gift My gift, and the house of your heart the place of My gaze upon My creation, and the throne of My establishment. Draw near to Me, My beloved, for you are the loving beloved, the intimate friend brought near, the purified saint, the honored prophet, the venerated messenger. For you in every station is honor, in every summit a glance, in every gift a portion, in every witnessing chamber, in every grant a treasure, in every lofty tree a predecessor, in every noble lineage a successor, in every eye an eye, in every splendor an adornment, in every wisdom a tongue, in the eye of every human..., in every goal a proof, in every spreading tree a collection, in every precedence a favor, in every breath a spirit and basil, in every turn acceptance and good pleasure, in every gift grace and favor, in every rank glory and dignity, in every written document a support and title. So when you return from your journey to your place of descent and abode: 'Then inform My servants that I am the Forgiving, the Merciful,' the Clement, the Forbearing, the Generous. I have mercy on the sinner, I free the captive, I accept the repentance of the repentant when he repents, and I answer the prayer of the supplicant when he sincerely turns to Me and returns. Then at that, the lamp of prophethood and messengership, the accepted intercessor, the one pleased with his speech, spoke with a tongue that gathered the extremes of praise, saying: I cannot count Your praises; You are as You have praised Yourself. So the Generous Lord answered him with His eternal, ancient speech: Intercede, and you shall be interceded; ask, and you shall be given; pray, and you shall be answered. For you are the accepted intercessor and the key to the doors of contentment and acceptance. I have filled your chest with the secrets of My wisdom, adorned you with the sash of My obedience and protection, perfumed you with the fragrances of My breath, honored through you My beloved ones and the people of My lineage, and beautified through you the chambers of My intimacy and the carpet of My presence. Your wing is the station of My tenderness, compassion, and mercy. Oh, what a love that brought the beloved near to the Beloved! What a sovereignty that healed the beloved with the meeting of the Beloved! What a care that raised the beloved to the Beloved! What a guidance that guided the beloved to the Beloved! What a sainthood that drew the beloved to the Beloved! What a knowledge that made the beloved known to the Beloved! What a hospitality that honored the beloved with the face of the Beloved! What a visit that gave the beloved glad tidings of the Beloved's pleasure! So, O Allah, bless him and his family with a blessing by which You grant us support, victory, and imminent conquest, and bestow upon us from Your pleasure the fullest share and portion, by Your grace.

and Your generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, O He who singled out His most exalted Beloved with the station of "two bow-lengths or nearer" ⁹¹⁹ and clothed him in the robes of His Most Beautiful Names, and adorned him with the attributes of His beautiful perfections, I ask You, O my Master, by his immense standing, which is the greatest of all standings, and by his noble station, which is the most honorable and highest of all stations, and by his magnificent rank ⁹²⁰, which is the most exalted and sublime of all ranks with You, that You send blessings upon him and upon his family, a blessing befitting his noble station and sublimity, and bestow its fragrant breezes upon his lofty carpet and envelop him, and annihilate me in the darkness of Your Essence, wherein eyes and insights fail, and the cognitions of intellects and consciences become impossible, and dazzle me in the interpretation of its realities, the people of symbols and allusions, and confound in the gnoses of its cognitions the understandings of the masters of illuminated hearts and secrets, and annihilate me through Your Eternity from the permanence of the "now" ⁹²¹, and through the encompassing of Your existence from the conceptualization of the One and the Unique, and through the Self-Subsistence of Your Self-Standing from the rectitude of the straightening of the extension ⁹²², and make me, O Allah, a hiddenness for the Essence of essences, and a radiant source for its radiant lights, and a repository for the secrets of its hidden mysteries, and a manifestation for its divine descents and its decisive signs, a barzakh ⁹²³ encompassing the secrets of its summarized and detailed meanings, and illuminate my inner being with the lights of unveilings and inspirations, and protect my outer being with divine support in all states and stations, and bring me near on the carpet of Your intimacy, and crown me with the crown of might and miracles, and guard me with the secrets of Your holiness from the calamities of doubts and possibilities ⁹²⁴, and adorn me with beautiful attributes and kinds of gnoses and perfections, and make me, O Allah, among those who have sought shade under the portico of sorrow from the intensity of fear of You, and spread out the registers of sins between Your hands, and were content under the currents of Your decrees and judgments, and read the scrolls of transgressions upon their hearts, and thereby sought rain from the clouds of Your mercy and pardon, so that righteous reflection in the return and successful action in supplication and request became their inheritance, and their aspirations journeyed through the malakut ⁹²⁵ and tore through the veils until they reached You, and You knew their sincerity, so You returned them to their breasts with the benefits of wisdom, knowledge, fear, and awe, so they boarded the ships of sagacity and set up the sails, and the wind of certainty blew upon them until they landed on the shore of contentment and reached the greatest security and the stations of proximity and nearness. So You honored them with Your proximity and blessed them with the purity of Your love and affection, and purified them from the impurity of ignorance with the most holy divine knowledge, and gifted them with lordly love and the most holy spiritual proximity, so You became their hearing with which they hear, their sight with which they see, their tongue with which they speak, and their hand with which they strike, and You gave them, besides that, what no eye has seen, no ear has heard ⁹²⁶, nor has it occurred to the heart of any human, of what You have prepared for Your righteous servants, Your pious friends, Your chosen and accepted pure ones, O Most Merciful of the merciful, O Lord of the worlds. The Messenger of Allah, truly the servant of Allah ❖ And the first to respond to His call Allah called him at night to the highest stations ❖ And never counted any waiting for it And He secluded him and spoke to him alone ❖ How sweet the Speaker and the speech! The Beloved drew near to Him secretly ❖ So he surpassed the messengers in proximity And between them was an exchange of congratulations ❖ By which the obligation was lightened, as it befell And Moses, when he spoke to Taha ⁹²⁷ ❖ Saw the fire blazing in Taha Upon the face of the Messenger he saw a beauty ❖ The All-Dominator, radiant, majestic, answered He fulfilled his desire from that and brought ❖ To Taha that, and it was a bow-length He folded the open witnessing of Taha's face ❖ And included his portion among those who repented The Beloved was summoned to a witnessing ❖ While Moses envied the summons for the meeting By His words "You shall not see Me" ⁹²⁸ he increased in longing ❖ By that our Lord symbolized the quest So His interlocutor hoped for the meeting ❖ Even by a symbol, when he found the veil And Taha, his Lord brought him near ❖ Without request, and he was answered through Him And He sent him to both worlds entirely ❖ And his mission encompassed when he answered Allah's Beloved, our guide to Him ❖ And the most generous of those who speak to us rightly ⁹²⁹ Upon him and his family be the purest peace ❖ And upon his Companions, as long as the caravan follows the domes ⁹³⁰

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1. ʿayn iṣṭifāʾ : The eye of selection or divine choice, referring to God's special regard for His saints.
2. baṣāʾir : Inner sight or spiritual insight, the faculty of perceiving spiritual realities.
3. sarāʾir : Innermost secrets or hidden aspects of the soul, often used in Sufi terminology for the deepest spiritual center.
4. ʿirfān : Gnosis or mystical knowledge, direct experiential knowledge of God.
5. khidhlān : Abandonment or forsaking by God, a state of being left without divine support.
6. al-futūḥāt al-wahbiyya : Bestowed openings or divine gifts of spiritual unveiling, a term used in Sufism for graces granted by God.
7. Aḥmadiyya : Relating to the name Ahmad, one of the Prophet Muhammad's names, emphasizing his praiseworthy qualities.
8. hādhā : Refers to the preceding mystical experience, indicating an ineffable secret.
9. ʿilm ladunnī : Divine knowledge or knowledge from God's presence, a direct, inspired knowledge.
10. al-ḥawḍ al-mawrūd : The overflowing pool (of Kawthar) in Paradise from which the Prophet's community will drink.
11. shuhūd : Witnessing or direct vision of God, a high spiritual state in Sufism.
12. Ṭāhā : One of the names of the Prophet Muhammad, derived from the Arabic letters Ta and Ha, often interpreted as 'O pure one'.
13. wa fī dhālika falyatanāfasi al-mutanāfisūn : Qur'anic verse (83:26) meaning 'And for that let the competitors compete.'
14. kanz makhzūn : A treasured treasure, referring to a hidden spiritual knowledge or secret.
15. Nūn wa-l-qalam... : Qur'anic verses (68:1-3) beginning with the letter Nun, swearing by the pen.
16. shaṭaḥāt : Ecstatic utterances or theopathic expressions, often paradoxical, uttered by Sufis in states of spiritual intoxication.
17. Tayyiba : A name for Medina, meaning 'the good/pure city'.
18. al-Haram : The Sacred Precinct of Mecca.
19. Dar al-Salam : The Abode of Peace, a name for Paradise.
20. al-Tayyib : The Good/Pure, a name of the Prophet Muhammad.
21. al-Tahir : The Pure, a name of the Prophet Muhammad.
22. Taha : One of the names of the Prophet Muhammad, also the title of Surah 20 of the Quran.
23. Ya Sin : One of the names of the Prophet Muhammad, also the title of Surah 36 of the Quran.
24. Qayyumic : Relating to al-Qayyum (the Self-Subsisting), one of God's names; here referring to divine secrets.
25. barzakh : An intermediate realm or isthmus between the physical and spiritual worlds.
26. Ka'ba : The sacred cube-shaped building in Mecca, the qibla of Muslims; used metaphorically as the focal point of honor.
27. Quran 93:5 : The verse: 'And your Lord will give you, and you will be satisfied.'
28. al-thaqalayn : The two weighty things: humans and jinn, or the Quran and the Prophet's family.
29. qaba qawsayn : Two bow-lengths, referring to the Prophet's proximity to God during the Mi'raj (Ascension), based on Quran 53:9.
30. Ahmad al-Mustafa : Ahmad (the Praised One) and al-Mustafa (the Chosen One) are names of the Prophet Muhammad.
31. ihram : The state of ritual consecration for pilgrimage (Hajj or Umrah).
32. Ṭā Hā : The Arabic letters Ṭā and Hā, which open Surah 20 of the Qur'an. In Sufi interpretation, they are seen as symbolic names of the Prophet Muhammad, with Ṭā representing his purity (ṭahāra) and Hā his guidance (hidāya).
33. Yā Sīn : The Arabic letters Yā and Sīn, which open Surah 36 of the Qur'an. In Sufi tradition, they are considered a name of the Prophet Muhammad, often interpreted as 'O Perfect Human' or 'O Chief of the Messengers'.
34. Ṭā Hā, We have not sent down the Qur'an upon you to cause you distress : Qur'an 20:1-2. The verse is cited to emphasize that the Prophet's mission is not a burden but a mercy.
35. We will show them Our signs in the horizons and in themselves until it becomes clear to them that it is the Truth : Qur'an 41:53. This verse is often used in Sufism to indicate that divine signs are manifest both externally in the universe and internally in the soul.
36. Aḥmadī : Derived from Aḥmad, one of the names of the Prophet Muhammad, meaning 'most praiseworthy'. Here it refers to the Prophet's spiritual manifestations.
37. By the star when it falls : Qur'an 53:1. The verse is interpreted as an oath by the Prophet's spiritual ascent or by his heart's descent into the divine presence.
38. The Most Merciful taught the Qur'an, created man, taught him eloquence : Qur'an 55:1-4. This verse highlights God's mercy in teaching the Qur'an and eloquence to humanity, often linked to the Prophet's role as teacher.
39. al-Shaym : A name or attribute referring to a noble quality, possibly derived from 'shaym' meaning good nature or disposition.
40. Taha : One of the names of the Prophet Muhammad, derived from the Arabic letters Ta and Ha, which open Surah 20 of the Quran.
41. Yasin : One of the names of the Prophet Muhammad, derived from the Arabic letters Ya and Sin, which open Surah 36 of the Quran.
42. Surah 'Nun and the Pen' : Surah 68 of the Quran, which begins with the letter Nun and mentions the pen.
43. Taha, We have not sent down the Quran upon you to cause you distress : Quranic verse 20:2, addressing the Prophet Muhammad.
44. al-Dhikr : The Reminder; refers to the Qur'an.
45. al-Ḥakīm al-Ḥamīd : The Wise, the Praiseworthy; two of God's names.
46. Fātiḥa : The Opener; refers to the Prophet Muhammad as the opener of what is closed.
47. Furqāniyya : Related to al-Furqān (the Criterion), a name of the Qur'an.
48. ʿIndiyya : Theophanic; referring to divine presence or manifestation.
49. ʿIrfāniyya : Gnostic; pertaining to mystical knowledge (maʿrifa).
50. al-Raqāʾiq : Subtle truths; delicate spiritual realities.
51. al-Futūḥāt al-Rabbāniyya : Lordly openings; divine illuminations or spiritual conquests.
52. Ṭāhā : One of the names of the Prophet Muhammad; also a chapter of the Qur'an.
53. Yā Sīn : A chapter of the Qur'an; also a name of the Prophet.
54. Ṭā Sīn : A set of disjointed letters; also a name of the Prophet.
55. Ṭā Sīn Mīm : Disjointed letters; also a name of the Prophet.
56. Lām Sīn : Disjointed letters; also a name of the Prophet.
57. Alif Lām Mīm : Disjointed letters; also a name of the Prophet.
58. Kāf Hā Yā ʿAyn Ṣād : Disjointed letters; also a name of the Prophet.
59. Ḥā Mīm ʿAyn Sīn Qāf : Disjointed letters; also a name of the Prophet.
60. Firdaws : The highest level of Paradise.
61. Qaṣab : Reeds; a reference to a hadith describing a house in Paradise made of hollowed pearls or reeds.
62. Sābiqiyyat al-Azal : Pre-eternal priority; the Prophet's precedence in the divine decree.
63. Lāhūtiyya : Divinity; the science of the divine nature.
64. Sidrāt : Lote-trees; reference to the Sidrat al-Muntahā, the boundary tree in the heavens.
65. Kushūfāt : Unveilings; spiritual disclosures.
66. Taʿayyunāt : Determinations; the self-manifestations of the Divine in specific forms.
67. Tarawwuḥāt : Spiritual refreshments; subtle spiritual experiences.
68. Lāhūtiyya : Divine; pertaining to the divine nature.
69. Muḥkamāt : Clear verses; those with unambiguous meaning.
70. Mutashābihāt : Ambiguous verses; those open to interpretation.
71. Āl ʿImrān 3:7 : Qur'anic verse.
72. Rūḥāniyya : Spiritual; pertaining to the spirit.
73. Al-Shams 91:1 : Qur'anic verse.
74. Al-Shams 91:2 : Qur'anic verse.
75. Al-Shams 91:3 : Qur'anic verse.
76. Al-Shams 91:4 : Qur'anic verse.
77. Al-Shams 91:5 : Qur'anic verse.
78. Al-Shams 91:6 : Qur'anic verse.
79. Al-Shams 91:7 : Qur'anic verse.
80. Al-Shams 91:8 : Qur'anic verse.
81. Al-Shams 91:9 : Qur'anic verse.
82. Al-Shams 91:10 : Qur'anic verse.
83. Al-Shams 91:9 : Qur'anic verse.
84. Al-Shams 91:10 : Qur'anic verse.
85. Al-Shams 91:1 : Qur'anic verse.
86. ʿĀrifīn : Gnostics; those with direct knowledge of God.
87. Muqarrabīn : Near ones; the elite saints close to God.
88. Ṣiddīqīn : Veracious; the truthful ones of high rank.
89. Fanāʾ : Annihilation; the state of passing away from self in God.
90. Malakūt : The realm of dominion; the angelic world.
91. Jabarūt : The realm of power; the highest spiritual realm.
92. Al-Zumar 39:69 : Qur'anic verse.
93. fujūrahā wa taqwāhā : Qur'an 91:8: 'its wickedness and its righteousness'—the soul's innate discernment of moral opposites.
94. man zakkāhā : Qur'an 91:9: 'he who purifies it'—the soul that is cleansed of sin.
95. man dassāhā : Qur'an 91:10: 'he who corrupts it'—the soul that is buried in vice.
96. lā yakhāfu 'uqbahā : Qur'an 91:15: 'He does not fear its consequence'—referring to God's action of destroying Thamud.
97. lā yus'alu 'ammā yaf'alu : Qur'an 21:23: 'He is not questioned about what He does'—God's absolute sovereignty.
98. ghurābu al-layli : The night raven (crow) symbolizes darkness; 'bāzu al-nahār' is the day hawk, symbolizing light.
99. al-muzzammil : Qur'an 73:1: 'O you who wraps himself'—a title of the Prophet Muhammad.
100. wa-al-layli idhā yaghshā : Qur'an 92:1: 'By the night when it covers'—an oath by the night.
101. wa-al-nahāri idhā tajallā : Qur'an 92:2: 'And by the day when it appears'—an oath by the day.
102. wa-mā khalaqa al-dhakara wa-al-unthā : Qur'an 92:3: 'And by He who created the male and the female'—an oath by the Creator.
103. inna sa'yakum la-shattā : Qur'an 92:4: 'Indeed, your efforts are diverse'—the variety of human endeavors.
104. fa-ammā man a'tā : Qur'an 92:5: 'So as for he who gives'—the one who spends in charity.
105. wa-ttaqā wa-ṣaddaqa bi-al-ḥusnā : Qur'an 92:5-6: 'and fears, and believes in the best [reward]'—piety and faith.
106. fa-sa-nuyassiruhu lil-yusrā : Qur'an 92:7: 'We will ease him toward ease'—facilitating good deeds.
107. wa-ammā man bakhila : Qur'an 92:8: 'But as for he who withholds'—the miser.
108. wa-staghnā : Qur'an 92:8: 'and considers himself free of need'—self-sufficiency.
109. wa-kadhdhaba bi-al-ḥusnā : Qur'an 92:9: 'and denies the best [reward]'—rejection of truth.
110. fa-sa-nuyassiruhu lil-'usrā : Qur'an 92:10: 'We will ease him toward difficulty'—facilitating evil deeds.
111. wa-mā yughnī 'anhu māluhu : Qur'an 92:11: 'And what will his wealth avail him'—wealth is useless in the afterlife.
112. idhā taraddā : Qur'an 92:11: 'when he falls'—into the Fire.
113. inna 'alaynā la-al-hudā : Qur'an 92:12: 'Indeed, upon Us is guidance'—God's responsibility to guide.
114. wa-inna lanā la-al-ākhirata wa-al-ūlā : Qur'an 92:13: 'And indeed, to Us belongs the Hereafter and the first [life]'—God's ownership of all.
115. fa-andhartukum nāran talaẓẓā : Qur'an 92:14: 'So I have warned you of a blazing Fire'—warning of Hell.
116. lā yaṣlāhā illā al-ashqā : Qur'an 92:15: 'None will [enter to] burn therein except the most wretched one'—the worst sinner.
117. alladhī kadhdhaba wa-tawallā : Qur'an 92:16: 'who denies and turns away'—rejection and aversion.
118. wa-sa-yujannabuhā al-atqā : Qur'an 92:17: 'And the most righteous one will be removed far from it'—the pious will be saved.
119. alladhī yu'tī mālahu yatazakkā : Qur'an 92:18: 'who gives his wealth [in charity] to purify himself'—sincere charity.
120. wa-mā li-aḥadin 'indahu min ni'matin tujzā : Qur'an 92:19: 'And not [giving] for anyone who has [done him] a favor to be rewarded'—no expectation of return.
121. illā ibtighā'a wajhi rabbihi al-a'lā : Qur'an 92:20: 'but only seeking the face of his Lord, the Most High'—pure intention for God.
122. wa-la-sawfa yarḍā : Qur'an 92:21: 'And he is going to be satisfied'—ultimate contentment.
123. wa-al-layli idhā yaghshā : Qur'an 92:1—reinterpreted mystically as the night of love covering the lovers.
124. fa-ammā man a'tā : Qur'an 92:5—reinterpreted as giving the due of servitude.
125. wa-ttaqā : Qur'an 92:5—reinterpreted as fearing God's station.
126. wa-ṣaddaqa bi-al-ḥusnā : Qur'an 92:6—reinterpreted as belief in the word of sincerity (tawḥīd).
127. fa-sa-nuyassiruhu lil-yusrā : Qur'an 92:7—reinterpreted as ease toward all good.
128. wa-ammā man bakhila : Qur'an 92:8—reinterpreted as falling short in obedience.
129. wa-staghnā : Qur'an 92:8—reinterpreted as self-sufficiency from worship.
130. wa-kadhdhaba bi-al-ḥusnā : Qur'an 92:9—reinterpreted as denying God's rights.
131. fa-sa-nuyassiruhu lil-'usrā : Qur'an 92:10—reinterpreted as difficulty in fulfilling covenants.
132. wa-mā yughnī 'anhu māluhu idhā taraddā : Qur'an 92:11—wealth avails not when falling into the Fire.
133. dhikr : Remembrance of God, often through invocation or meditation.
134. tardā : Falls or perishes, often referring to falling into Hell.
135. aḥbāb : Beloved ones, often referring to saints or spiritual masters.
136. ijtibā' : Divine selection or choosing, often used in Sufi contexts for God's special choice of a prophet or saint.
137. al-ḥadīth al-qudsī : Sacred hadith: a saying of God narrated by the Prophet Muhammad, not part of the Qur'an but of divine origin.
138. iṣṭifā'iyya : Elect status; being chosen by God for a special mission or rank.
139. qayyūmiyya : Self-Subsistence; an attribute of God meaning He is self-sustaining and sustains all else.
140. al-maqām al-maḥmūd : The Praiseworthy Station; a rank granted to the Prophet Muhammad on the Day of Judgment, associated with intercession.
141. tawḥīd : The oneness of God; the central Islamic doctrine of monotheism.
142. Mi'rāj : The Ascension; the Prophet Muhammad's night journey to heaven.
143. Jibrīl : The angel Gabriel, who brought revelation to the prophets.
144. ḥawḍ : Pool; refers to the Prophet Muhammad's celestial pool (al-Ḥawḍ al-Mawrūd) in Paradise, from which the faithful will drink on the Day of Resurrection.
145. wa al-shamsi wa ḍuḥāhā... : Qur'anic oath from Surah al-Shams (91:1-4), used here as a means of supplication.
146. ghishā : Covering or veil; refers to the spiritual veil over the heart that prevents direct vision of divine realities.
147. Sūrat al-Ḍuḥā : Surah 93 of the Qur'an, 'The Morning Brightness,' which begins with an oath by the forenoon.
148. fa-awḥā ilā ʿabdihi mā awḥā : Qur'anic verse (53:10) referring to the revelation given to the Prophet Muhammad during the Night Journey.
149. bāb al-ḍuḥā : Gate of the forenoon; a spiritual station or gate in Paradise associated with the Duha prayer.
150. ʿīd al-aḍḥā : Feast of Sacrifice, the major Islamic festival commemorating Abraham's willingness to sacrifice his son.
151. wa al-ḍuḥā wa al-layli idhā sajā : Qur'anic oath from Surah al-Duha (93:1-2).
152. fatḥ : Opening; a spiritual opening or illumination granted by God, often referring to the unveiling of divine mysteries.
153. maqāmāt al-walāya : Stations of sainthood; spiritual stages attained by the awliyā' (friends of God).
154. mā zāgha al-baṣaru wa mā ṭaghā : Qur'anic verse (53:17) describing the Prophet's vision during the Night Journey.
155. wa la-l-ākhiratu khayrun laka mina al-ūlā : Qur'anic verse (93:4).
156. lāhūtiyya : Divine; pertaining to the divine nature (lāhūt), as opposed to the human nature (nāsūt).
157. ʿulūm ladunniyya : Acquired sciences; knowledge granted directly by God without intermediary, often associated with mystical gnosis.
158. wa la-sawfa yuʿṭīka rabbuka fa-tarḍā : Qur'anic verse (93:5).
159. a-lam yajidka yatīman fa-āwā : Qur'anic verse (93:6).
160. wa wajadaka ḍāllan fa-hadā : Qur'anic verse (93:7).
161. wa wajadaka ʿāʾilan fa-aghna : Qur'anic verse (93:8).
162. afrād : Individuals; a term in Sufism for the elite saints who are uniquely distinguished by God.
163. fa-ammā al-yatīma fa-lā taqhar : Qur'anic verse (93:9).
164. wa ammā al-sāʾila fa-lā tanhar : Qur'anic verse (93:10).
165. wa ammā bi-niʿmati rabbika fa-ḥaddith : Qur'anic verse (93:11).
166. aḥrār : Free ones; a term for spiritually liberated individuals, often used in Sufism.
167. mā waddaʿaka rabbuka wa mā qalā : Qur'anic verse (93:3).
168. iqbāl : Turning towards; spiritual orientation towards God, often in the context of prayer or devotion.
169. al-sirr al-bāhir al-muṣṭafawī : The dazzling Muhammadan secret; the esoteric reality of the Prophet Muhammad.
170. taḥannuth : Devotion; a practice of seclusion and worship, often associated with the Prophet's retreats before revelation.
171. shāhid : Witness; a spiritual witness or manifestation that brings about awareness or awakening.
172. ḍuḥā : The forenoon, the time of day after sunrise; also a specific supererogatory prayer (Salat al-Duha) performed during this time.
173. ṣallāhā : Refers to performing the Duha prayer.
174. ʿārifīn : Gnostics; those who have experiential knowledge of God (maʿrifa).
175. Aḥmad : One of the names of the Prophet Muhammad, meaning 'most praiseworthy'.
176. Maʿbad : A famous singer of the early Islamic period.
177. Kawthar : A river in Paradise; also the name of a chapter in the Quran.
178. qāba qawsayn : Literally 'two bow-lengths'; refers to the Prophet's proximity to God during the Mi'raj (Ascension), based on Quran 53:9.
179. a-lam nashraḥ laka ṣadrak : Quran 94:1: 'Did We not expand for you your breast?'
180. sirr al-aḥmadī : The Ahmadian secret; a Sufi concept referring to the primordial spiritual reality of the Prophet Muhammad.
181. wizr : Burden, sin, or heavy responsibility; here interpreted as the weight of temporality and human limitations.
182. anqaḍa ẓahrak : Literally 'cracked your back'; metaphor for an extremely heavy burden.
183. ḥudūthiyya : Temporality, contingency, or originatedness; the state of being created and limited in time.
184. dhikr : Remembrance, mention, or fame; here, the Prophet's name and honor being exalted.
185. ladunī : Divine, direct, or inspired knowledge; knowledge from God's presence.
186. qawlawī : Pertaining to the divine speech or word; a secret related to God's attribute of speech.
187. sharḥ al-ṣadr : Expansion of the breast; spiritual opening and enlightenment.
188. al-ʿusr wa al-yusr : Hardship and ease; a Quranic promise that relief follows difficulty.
189. fanṣab : Exert yourself, strive, or labor; here, in worship and devotion.
190. fatḥ qarīb : Imminent conquest or victory; often refers to the conquest of Mecca or spiritual opening.
191. ḥadīth qudsī : A sacred tradition where God speaks in the first person through the Prophet Muhammad, not part of the Quran.
192. maqām : Spiritual station or stage in the Sufi path.
193. ṣadr : Breast or chest, often symbolizing the heart or inner being in Sufi terminology.
194. taqwā : God-consciousness, piety, or fear of God.
195. hamzat al-istifhām : The interrogative hamza, a grammatical particle used to form questions in Arabic.
196. al-Qayyūm : The Self-Subsistent, one of the names of God meaning the Eternal, the Sustainer of all.
197. يُسْرًا : Yusran: 'ease' or 'facility', often contrasted with 'usrin' (hardship) in the Quranic verse 94:5-6.
198. فَإِنَّ مَعَ الْعُسْرِ : Fa-inna ma'a al-'usri: 'For indeed, with hardship' from Quran 94:5-6, repeated for emphasis.
199. مُشَاهَدَة : Mushahada: 'witnessing' or 'direct vision' in Sufi terminology, referring to spiritual unveiling.
200. تَجْرِيد : Tajrid: 'abstraction' or 'stripping away' in Sufism, meaning detachment from worldly concerns.
201. Ma'arif: 'gnoses' or 'spiritual knowledges' in Sufi context. :
202. عُلُوم الْعِنْدِيَّة : 'Ulum al-'indiyya: 'sciences of direct knowledge' or 'presential knowledge' in Sufi epistemology.
203. مَلَكُوتِيَّة : Malakutiyya: 'malakutic' or 'angelic' realm, from the Arabic malakut (the spiritual world).
204. khulla : Intimate friendship; a special rank of love and closeness to God, often associated with Prophet Abraham.
205. najiyy : Confidant; one who is spoken to privately, referring to Moses' unique station of intimate conversation with God.
206. Musa : Here 'Musa' is used, but context indicates Jesus (Isa), as he is called 'Spirit and Word of God'.
207. Taha : One of the names of Prophet Muhammad, derived from the Quranic chapter Taha.
208. lahutiyya : Divine nature; a term in Sufi theology referring to the divine aspect.
209. malakutiyya : Kingdom; the intermediate spiritual realm between the material world and the divine.
210. arsh : Throne; the highest divine throne, symbolizing God's sovereignty.
211. shatahat : Ecstatic utterances; paradoxical or seemingly blasphemous sayings by Sufis in states of spiritual intoxication.
212. Arafa : The plain of Arafat near Mecca, a key site of the Hajj pilgrimage.
213. mihrab : Prayer niche indicating the direction of Mecca.
214. arif : Gnostic; one who has direct experiential knowledge of God.
215. murid : Disciple; a seeker under the guidance of a Sufi master.
216. salik : Wayfarer; one who traverses the spiritual path.
217. al-ʿulamāʾ al-ʿāmilīn : The learned who act upon their knowledge; a term for those who combine knowledge with practice.
218. al-zaytūn : The olive; here symbolizing a blessed tree of spiritual knowledge.
219. al-awtād al-rāsikhīn : The firmly rooted pegs; a Sufi term for the highest spiritual saints who uphold the world.
220. Ṭūr Sīnīn : Mount Sinai; a place of divine revelation, symbolizing a station of spiritual ascent.
221. al-ʿārif : The gnostic; one who has direct experiential knowledge of God.
222. al-balad al-amīn : The secure land; often referring to Mecca, but here symbolizing a spiritual sanctuary.
223. al-tīn : The fig; a blessed fruit tree symbolizing spiritual nourishment.
224. ṭawāriq al-ḥidthān : The vicissitudes of time; accidents and changes that affect created things.
225. Qur'an 72:26-27 : Reference to the verse about God's exclusive knowledge of the unseen.
226. Qur'an 8:33 : Verse indicating God's mercy due to the Prophet's presence.
227. Qur'an 8:33 : Continuation of the verse about seeking forgiveness.
228. Qur'an 38:1 : The opening of Surah Sad.
229. Qur'an 68:1-4 : The opening of Surah Nun, praising the Prophet's character.
230. Qur'an 95:4 : Part of Surah At-Tin, about man's creation in best stature.
231. tawḥīdinā : Our Oneness; the divine attribute of unity.
232. Qur'an 95:5 : Continuation of Surah At-Tin, about man's return to lowest state.
233. Qur'an 21:23 : Verse about God's absolute authority.
234. Qur'an 95:6 : Continuation of Surah At-Tin, about believers.
235. Qur'an 10:26 : Verse about reward for the righteous.
236. Qur'an 41:30 : Verse about those who say 'Our Lord is God' and remain steadfast.
237. Qur'an 95:6 : Part of the verse about reward for believers.
238. saʿy mashkūr : Thanked effort; a term for accepted deeds.
239. ghayr mamnūn : Never-ending; not cut off or diminished.
240. Qur'an 95:6 : The exception clause in Surah At-Tin.
241. al-Muṣṭafawī : Pertaining to the Chosen One (the Prophet Muhammad).
242. al-aqṭāb al-wāṣilūn : The arriving poles; highest Sufi saints who have reached God.
243. al-Aḥmadī : Pertaining to Ahmad (another name of the Prophet Muhammad).
244. Qur'an 3:169-170 : Verse about martyrs being alive with their Lord.
245. dhātinā : Our Essence; the divine essence.
246. al-insān al-kāmil : The Perfect Man; a Sufi term for the spiritual archetype who perfectly manifests divine attributes, often identified with the Prophet Muhammad.
247. burhān ḥujjatina : The proof of Our argument; refers to the Prophet as the ultimate evidence of God's truth.
248. ʿiṣma : Infallibility; the doctrine that prophets are protected from sin and error.
249. ṣamadāniyya : Self-Subsistence; derived from 'al-Ṣamad' (the Eternal, the Self-Sufficient), a divine attribute.
250. fardāniyya : Uniqueness; the state of being unique or solitary, a divine attribute.
251. wilāya : Sainthood or spiritual authority; the state of being a friend of God (walī).
252. tajalliyāt : Self-disclosures or theophanies; manifestations of divine attributes in creation.
253. tanazzulāt : Descensions; the process of divine attributes descending or manifesting in lower realms.
254. ahl al-sirr wa al-khuṣūṣiyya : People of the secret and speciality; Sufi term for those who have attained intimate knowledge of God.
255. ʿaẓamūtiyya : Majesty; a divine attribute of grandeur and might.
256. jabarūtiyya : Omnipotence; the realm of divine power and compulsion.
257. daymūmiyya : Eternity; the state of being perpetual or everlasting.
258. raghbūtiyya wa al-rahbūtiyya : Desire and Awe; terms referring to the divine attributes of attracting (desire) and repelling (awe).
259. qayyūmiyya : Self-Subsistence; derived from 'al-Qayyūm' (the Self-Subsisting), a divine name.
260. raḥmūtiyya : Mercy; derived from 'al-Raḥmān' (the Merciful).
261. aḥmadiyya : Ahmadic; relating to the name Ahmad, one of the Prophet's names, often associated with his spiritual essence.
262. muḥammadiyya : Muhammadan; relating to the Prophet Muhammad, often used to describe his prophetic and cosmic reality.
263. al-imām al-wāṣil : The Imam who has attained; a Sufi term for a spiritual guide who has reached union with God.
264. Badr al-Dīn : Full moon of the religion; a title of honor, possibly referring to a specific saint or the Prophet.
265. al-Imām al-Būṣīrī : Imam al-Busiri; a 13th-century Egyptian poet known for his poem 'al-Burda' in praise of the Prophet.
266. tarawḥunāt : Breaths; a Sufi term for spiritual emanations or inspirations.
267. بِالْحَقِّ : With the truth; a Quranic phrase emphasizing the divine origin and purpose of revelation.
268. اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ : The first revealed verses of the Quran (Surah al-Alaq 96:1-5), commanding the Prophet Muhammad to recite in the name of God.
269. سِرِّ اسْمِهِ الْعَظِيمِ : The secret of His Great Name; a Sufi concept referring to the hidden divine essence or the Supreme Name of God.
270. سَبْعًا مِّنَ الْمَثَانِي : Seven of the oft-repeated; usually interpreted as Surah al-Fatiha or the seven long surahs.
271. الْأَذَانِ وَالْإِقَامَةِ : The call to prayer (adhan) and the iqama (the second call to commence prayer), both of which include the testimony of Muhammad's prophethood.
272. الْكَوْثَرَ : Al-Kawthar; a river in Paradise and the name of Surah 108, symbolizing abundant good.
273. قُطْبَكَ الْوَاصِلَ : Your connecting pole; a Sufi term for the spiritual axis or highest saint (qutb) who connects the earthly realm with the divine.
274. طَهَ وَيَسٍ وَكَهَيَعَصَ وَحَمَ عَسَقَ وَطَسٍ وَنَصَرَ : Mysterious letters (muqatta'at) from the Quran, often considered divine names or symbols; here applied as names of the Prophet.
275. الْحَيُّ الْقَيُّومُ : The Ever-Living, the Self-Subsisting; two of God's most beautiful names, emphasizing His eternal life and sustaining power.
276. الْفُرْقَانَ : The Criterion; a name for the Quran, indicating it distinguishes truth from falsehood.
277. الرَّحْمَنُ عَلَّمَ الْقُرْآنَ : The Most Merciful taught the Quran; the opening of Surah ar-Rahman (55:1-4).
278. إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ : Indeed, it is the word of a noble messenger; from Surah al-Haqqah (69:40-43), affirming the Quran as divine revelation.
279. إقرأ وربك الأكرم : Quranic verse (96:3) meaning 'Read, and your Lord is the Most Generous.'
280. الأبطحى : Al-Abtahi: a title referring to the Prophet Muhammad, from the valley of Abtah in Mecca.
281. أعظم أعظم : The Greatest of the Great: a reference to God.
282. النوف : Al-Nauf: a term possibly referring to a specific event or person; contextually, it may denote a miraculous speech.
283. الخبيرية : Al-Khabīriyya: possibly a reference to a specific incident or group; unclear.
284. الحضرتين : The two presences: likely the earthly and heavenly realms.
285. الجنتين : The two gardens: possibly Paradise and the Garden of Eden, or spiritual and physical gardens.
286. قاب قوسين : Two bow-lengths: Quranic reference (53:9) to the Prophet's proximity to God during the Ascension.
287. الثقلين : The two weighty ones: humans and jinn.
288. الكَوْنَيْن : The two worlds: this world and the Hereafter.
289. ضربت له أكباد الإبل : An idiom meaning to travel far and wide in search of knowledge.
290. الركن المستلم : The corner that is kissed: the Black Stone corner of the Ka'ba.
291. الَّذِي عَلَّمَ بِالْقَلَمِ : Quranic verse (96:4): 'He who taught by the pen'—referring to God teaching humanity through writing.
292. وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ... : Quranic verse (29:48-49): 'And you did not recite before it any scripture...'—addressing the Prophet Muhammad's illiteracy as proof of revelation.
293. إِنْسَانَكَ الْمُحَمَّدِيَّ : The Muhammadan human self—a Sufi term for the spiritual reality of the Prophet Muhammad as the perfect human.
294. عَرُوسَكَ الْأَحْمَدِيَّ : Your Ahmadine bride—a metaphorical term for the Prophet's spiritual essence, derived from his name Ahmad.
295. 107 : A reference to a specific number, possibly indicating a verse or a mystical concept; context unclear.
296. قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ... : Quranic verse (3:26): 'Say: O Allah, Owner of Sovereignty...'—a prayer acknowledging God's absolute power.
297. يَا أَيُّهَا الرَّسُولُ بَلِّغْ... : Quranic verse (5:67): 'O Messenger, convey that which has been sent down to you...'—commanding the Prophet to deliver the message.
298. نَفْسِكَ الْحَمَدِيَّةِ : Your Hamadiyya self—referring to the Prophet's essence associated with praise (hamd).
299. رُوحِكَ الْأَحْمَدِيَّةِ : Your Ahmadine spirit—the Prophet's spiritual reality linked to his name Ahmad.
300. بَرْزَخًا : Isthmus—a barrier or intermediary between two realms, here between the spiritual and material worlds.
301. مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ... : Quranic verse (55:19-20): 'He released the two seas, meeting together; between them is an isthmus they do not overpass.'
302. كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى... : Quranic verse (96:6-7): 'No! Indeed, man does transgress because he sees himself self-sufficient.'
303. أَلْهَاكُمُ التَّكَاثُرُ... : Quranic verse (102:1-2): 'Competition in worldly increase diverts you until you visit the graves.'
304. قُلِ اللَّهُ ثُمَّ ذَرْهُمْ... : Quranic verse (6:91): 'Say: Allah; then leave them in their discourse playing.'
305. إِلَى رَبِّكَ الرُّجْعَى : Quranic verse (96:8): 'To your Lord is the return.'
306. فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ : Quranic verse (2:115): 'So wherever you turn, there is the face of Allah.'
307. كَلَّا لَا تُطِعْهُ : Quranic verse (96:19): 'No! Do not obey him.'
308. وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ... : Quranic verse (18:28): 'And do not obey one whose heart We have made heedless of Our remembrance and who follows his desire.'
309. qibla : Direction of prayer, originally towards the Kaaba; here used metaphorically as a spiritual focal point.
310. al-ʿārifīn : Gnostics; those who have direct experiential knowledge of God.
311. al-rāsikhīn : Those firmly rooted in knowledge; refers to scholars deeply established in divine sciences.
312. khafḍ al-janāḥ : Lowering the wing; a metaphor for humility and gentleness, derived from bird behavior.
313. wa-sjud wa-qtarib : Quranic verse (96:19): 'Prostrate and draw near [to Allah].'
314. innanī anā Allāh... : Quranic verse (20:14): 'Indeed, I am Allah. There is no deity except Me, so worship Me.'
315. al-Muṣṭafawiyya : Relating to al-Muṣṭafā, 'the Chosen One,' a title of Prophet Muhammad.
316. Sidrat al-Muntahā : The Lote Tree of the Utmost Boundary; a celestial tree marking the end of creation in Islamic cosmology.
317. al-Bayt al-Maʿmūr : The Much-Frequented House; a celestial counterpart of the Kaaba, visited by angels.
318. al-Karūbiyyūn : Cherubim; a high rank of angels in Islamic tradition.
319. al-Ḥamadiyya : Relating to Ḥamd (praise); a reference to the Praiseworthy nature of Muhammad.
320. al-Ṣafīḥ al-Aʿlā : The Supreme Tablet; the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) in heaven.
321. al-Aḥmadiyya : Relating to Aḥmad, another name of Prophet Muhammad meaning 'most praiseworthy.'
322. qāba qawsayn : Two bows' length; a Quranic phrase (53:9) describing the Prophet's proximity to God during the Miʿrāj.
323. tahajjad : Night vigil prayer; a supererogatory prayer performed after sleep.
324. mā wasiʿanī... : A famous divine saying (ḥadīth qudsī): 'My earth and My heavens do not contain Me, but the heart of My believing servant contains Me.'
325. lāhūt : Divinity; the divine nature or essence.
326. nāsūt : Humanity; the human nature or realm.
327. Aḥmad : Another name of Prophet Muhammad, meaning 'most praiseworthy.'
328. fa-ṣdaʿ bimā tuʾmar : Quranic verse (15:94): 'So proclaim what you are commanded.'
329. al-Kawthar : A river in Paradise; also the name of a Quranic chapter (108).
330. al-Mundhir : The Warner; a title of Prophet Muhammad.
331. al-Muṣṭafā : The Chosen One; a title of Prophet Muhammad.
332. al-Rūḥ al-Amīn : The Trustworthy Spirit; refers to the Angel Gabriel.
333. tanazzalu bihi al-rūḥ al-amīn ʿalā qalbik : Quranic verse (26:193-194): 'The Trustworthy Spirit descends with it upon your heart.'
334. tanzīl al-kitāb : The revelation of the Book, i.e., the Qur'an, sent down from God.
335. ṣalāt al-wuṣūl wa al-ittiṣāl : Prayer of arrival and connection; a Sufi term for a prayer that brings the worshiper into spiritual union with God.
336. lawḥ : The Preserved Tablet (al-Lawḥ al-Maḥfūẓ), the heavenly tablet on which God's decrees are inscribed.
337. laylat al-qadr : The Night of Decree, the night in Ramadan when the Qur'an was first revealed, considered better than a thousand months.
338. barzakh : Isthmus; a mediating realm or entity that connects two opposites, here referring to the Prophet as the intermediary between God and creation.
339. tabāraka llāhu aḥsanu l-khāliqīn : Blessed be God, the best of creators; a Qur'anic phrase (Q 23:14) praising God as the supreme creator.
340. mā adrāka mā laylat al-qadr : What will make you know what the Night of Decree is? A Qur'anic verse (Q 97:2) emphasizing the greatness of this night.
341. al-rūḥ : The Spirit; often identified with the Angel Gabriel or a special angel, or the Holy Spirit.
342. tanazzalu l-malā'ikatu wa al-rūḥu fīhā : The angels and the Spirit descend therein; Qur'anic verse (Q 97:4) describing the descent of angels on the Night of Decree.
343. bi-idhni rabbihim min kulli amr : By the permission of their Lord for every matter; Qur'anic phrase (Q 97:4) indicating the angels descend with divine decrees.
344. salām : Peace; a greeting and a state of safety and well-being, also a name of God.
345. quṭb : Pole or axis; in Sufism, the highest spiritual authority, often identified with the Prophet or a saint.
346. salāmun hiya ḥattā maṭla‘i l-fajr : Peace it is until the break of dawn; Qur'anic verse (Q 97:5) describing the Night of Decree as peaceful until dawn.
347. Kursī : The Throne or Footstool of God, a symbol of His sovereignty and knowledge, often distinguished from the 'Arsh (Throne).
348. Lawḥ : The Preserved Tablet (al-Lawḥ al-Maḥfūẓ), the heavenly tablet on which God's decrees are inscribed.
349. Muṣṭafā : The Chosen One, a title of the Prophet Muhammad.
350. Riḍwān : The angel keeper of Paradise.
351. Ḥūr : The beautiful, pure companions of Paradise promised to the righteous.
352. Misk al-Khitām : Musk of the seal, a metaphor for the Prophet as the final and most excellent of prophets.
353. Ṭayyibah : A name for Medina, meaning 'the good/pure city'.
354. Ḥaram : The Sacred Precinct of Mecca, or more broadly the inviolable sanctuary.
355. ‘Arsh : The Throne of God, the greatest of all created things.
356. Kursī : The Footstool of God, often interpreted as His knowledge or dominion.
357. Muhayminūn : The dominators or guardians, a class of angels who oversee and protect.
358. Bayt al-Ma‘mūr : The Much-Frequented House, a heavenly counterpart of the Kaaba, visited by angels.
359. Rukn : The Corner of the Kaaba containing the Black Stone.
360. Maqām : The Station of Abraham, a sacred site near the Kaaba.
361. Abū al-Qāsim : The Prophet Muhammad's kunya (patronymic), meaning 'father of Qāsim'.
362. Mahdī : The Guided One, a title of the Prophet and also of the eschatological figure.
363. Furqān : The Criterion, a name for the Qur'an as it distinguishes truth from falsehood.
364. ‘Aṣbā’ : The name of a she-camel belonging to the Prophet, known for her swiftness.
365. Sūrat al-Raʿd 13:23-24 : Quranic verse describing angels greeting the righteous in Paradise.
366. shiqāwa : Wretchedness or misery; a state of spiritual deprivation.
367. Sūrat al-Muṭaffifīn 83:14 : Quranic verse indicating that sins have covered the hearts of the disbelievers.
368. tawḥīd : The oneness of Allah; the core Islamic belief in the unity of God.
369. Laylat al-Qadr : The Night of Decree, a blessed night in Ramadan when the Quran was first revealed.
370. mushāhada raḥmūtiyya : A merciful witnessing; a spiritual vision of divine mercy.
371. mawāṭin raghbūtiyya : Stations of desire; spiritual states where the soul yearns for God.
372. al-Malik al-Dayyān : The Sovereign, the Judge; names of Allah indicating His kingship and judgment.
373. Sūrat al-Bayyina 98:1 : Quranic verse referring to the disbelievers among the People of the Book and polytheists.
374. munfakkīn : To be parted or separated; here meaning they would not abandon their disbelief until the clear evidence came.
375. kutub : Books; here referring to the scriptures containing divine rulings.
376. qayyima : Upright, straight; describing the scriptures as containing correct and just teachings.
377. Sūrat al-Bayyina 98:4 : Quranic verse about the division among the People of the Book after the clear evidence came.
378. al-bayyina : The clear evidence; referring to Prophet Muhammad and the Quran.
379. Sūrat al-Bayyina 98:5 : Quranic verse stating the command to worship Allah sincerely.
380. dīn al-qayyima : The correct religion; the upright faith of Islam.
381. ḥunafāʾ : Inclining to truth; those who turn away from falsehood and follow the monotheistic path of Abraham.
382. ṣalāt and zakāt : Prayer and almsgiving; two of the five pillars of Islam.
383. dhālika : That; referring to the aforementioned practices.
384. dīn al-qayyima : The correct religion; the upright faith.
385. Sūrat Āl ʿImrān 3:164 : Quranic verse about Allah's favor in sending a messenger to the believers.
386. Sūrat al-Bayyina 98:6 : Quranic verse describing the disbelievers as the worst of creatures.
387. Sūrat al-Bayyina 98:8 : Quranic verse stating that the reward is for those who fear their Lord.
388. al-ʿilm al-ladunnī : Divine knowledge; esoteric knowledge granted directly by God to His saints.
389. yuʾtīhi taḥta akhbārihā : A phrase from a hadith or Sufi saying meaning 'He gives him beneath its reports,' referring to divine gifts hidden within spiritual states.
390. ghazā : To wage a military expedition or raid, often in the context of jihad.
391. al-Mukhtār : The Chosen One, a title of the Prophet Muhammad.
392. Qayṣar wa Kisrā : Caesar (Roman Emperor) and Chosroes (Sasanian King), representing the two major empires of the time.
393. al-Anṣār : The Helpers, the Medinan converts who supported the Prophet Muhammad after his migration.
394. ghār : The cave of Thawr, where the Prophet and Abu Bakr hid during the migration to Medina.
395. ʿankabūt : Spider; refers to the spider that wove a web over the cave entrance, protecting the Prophet.
396. sidra : Lote-tree; here possibly a miraculous growth at the cave entrance.
397. Ḥabīb : The Beloved, a title of the Prophet Muhammad.
398. al-Ṣiddīq : The Truthful One, a title of Abu Bakr, the first Caliph.
399. al-Maʿṣūm : The Protected or Infallible, referring to the Prophet Muhammad.
400. Ṭayyiba : A name for Medina, meaning 'the good/pure city'.
401. al-Khalīl : The Intimate Friend, a title of Prophet Abraham.
402. rukn mustalam : The 'touched pillar', referring to the Black Stone corner of the Kaaba, kissed by pilgrims.
403. sirāj munīr : An illuminating lamp; Quranic description of the Prophet Muhammad (33:46).
404. طه : Ta Ha: One of the 'disconnected letters' (al-muqatta'at) at the beginning of Surah Ta-Ha (20) in the Quran, often interpreted as a name or attribute of the Prophet Muhammad.
405. يس : Ya Sin: One of the 'disconnected letters' at the beginning of Surah Ya-Sin (36), often considered a name of the Prophet Muhammad.
406. العلوم اللدنية : al-‘ulum al-ladunniyya: Divinely bestowed or inspired knowledge, directly from God without intermediary means.
407. الأحمدية : al-Ahmadiyya: Referring to the Prophet Muhammad, whose name Ahmad is mentioned in the Quran (61:6).
408. المقام المحمود : al-Maqam al-Mahmud: The Praiseworthy Station, a rank of intercession granted to the Prophet Muhammad on the Day of Judgment.
409. حاء : Ha: The Arabic letter Ha (ح), here used symbolically, possibly representing the first letter of 'Rahmah' (mercy).
410. الاسم الأعظم : al-Ism al-A‘zam: The Greatest Name of God, which is said to possess special powers when invoked.
411. الأعراف : al-A‘raf: The Heights, a place between Paradise and Hell mentioned in the Quran (Surah 7).
412. الفرقانية : al-Furqaniyya: Referring to the Quran, which is called al-Furqan (the Criterion).
413. التجويد : al-Tajwid: The art of reciting the Quran with proper pronunciation and rules.
414. الكوثر : al-Kawthar: A river in Paradise, also the name of Surah 108 in the Quran.
415. al-ma‘ṣūm : The infallible; one protected from sin and error.
416. al-zāhid : The ascetic; one who renounces worldly pleasures.
417. al-ḥujub : Veils; spiritual barriers or intermediaries between God and creation.
418. al-surādiqāt : Pavilions; canopies or tents symbolizing divine majesty.
419. aḥwāl : Spiritual states; transient conditions of the soul in Sufi terminology.
420. al-firāsāt : Spiritual insights or discernment; intuitive knowledge.
421. Ṭāhā : One of the names of the Prophet Muhammad, also the title of Surah 20 of the Quran.
422. al-futūḥ : Openings; spiritual illuminations or victories.
423. al-ghabūq wa al-ṣabūḥ : Evening and morning drinks; metaphor for spiritual nourishment.
424. al-sarāt : Noble ones; refers to the elite of the Quraysh tribe.
425. ‘ārif : Gnostic; one who has direct knowledge of God.
426. al-fawātiḥ : Openings; the opening chapters or verses of the Quran.
427. al-khawātim : Conclusions; the closing chapters or verses.
428. Ṭayyibah : Medina; literally 'the good/pure city'.
429. al-Khazraj : A Medinan tribe that supported the Prophet.
430. al-Aws : Another Medinan tribe allied with the Khazraj.
431. Banū ‘Abd al-Dār : A Qurayshite clan.
432. Banū Lu’ayy : A sub-clan of Quraysh.
433. Ghālib : An ancestor of the Prophet.
434. al-Muhājirūn : The Emigrants; early Muslims who migrated from Mecca to Medina.
435. al-Anṣār : The Helpers; Medinan converts who aided the Emigrants.
436. ghurrat al-agḥṣār : White blaze of the forelocks; metaphor for preeminence.
437. Thaniyyat al-Wadā‘ : The Hill of Farewell; a location near Medina.
438. al-Maqām al-Maḥmūd : The Praiseworthy Station; a rank granted to the Prophet on the Day of Judgment.
439. al-Lāhūtiyyah : Divinity; the realm of God's essence.
440. quṭb : Pole; the highest spiritual authority in Sufism.
441. Kun fayakūn : Be! and it is; God's creative command.
442. al-ḥāshir : The gatherer; one who gathers people on the Day of Resurrection.
443. al-‘āqib : The successor; the last of the prophets.
444. al-Furqān : The Criterion; a name for the Quran.
445. barzakh : Isthmus; an intermediate realm between the physical and spiritual worlds.
446. al-Ḥaqq : One of the names of God, meaning 'The Truth' or 'The Real'.
447. Furqān : A term for the Quran, meaning 'the Criterion' (between truth and falsehood).
448. Sharīʿa : Islamic law derived from the Quran and Sunnah.
449. Aḥmadī : Relating to Aḥmad, another name of Prophet Muhammad, meaning 'the most praiseworthy'.
450. Raḥmānī : Relating to al-Raḥmān, 'the All-Merciful', a name of God.
451. Ṣamadānī : Relating to al-Ṣamad, 'the Eternal, the Self-Sufficient', a name of God.
452. Kaʿba : The sacred cube-shaped building in Mecca, direction of prayer for Muslims.
453. al-Thaqalayn : The two weighty things: humans and jinn, or the Quran and the Prophet's family.
454. Malakūtī : Relating to Malakūt, the angelic or spiritual realm.
455. Qayyūmī : Relating to al-Qayyūm, 'the Self-Subsisting', a name of God.
456. Raḥmūtī : Relating to mercy (raḥma), often used in Sufi contexts.
457. Jabarūtī : Relating to Jabarūt, the realm of divine power and might.
458. Jibraʾīlī : Relating to the angel Jibrīl (Gabriel).
459. Mīkāʾīlī : Relating to the angel Mīkāʾīl (Michael).
460. Isrāfīlī : Relating to the angel Isrāfīl, who blows the trumpet on Judgment Day.
461. ʿAzrāʾīlī : Relating to the angel ʿAzrāʾīl, the angel of death.
462. Muṣṭafawī : Relating to al-Muṣṭafā, 'the Chosen One', a title of Prophet Muhammad.
463. al-Futūḥāt al-Makkiyya : The Meccan Openings, a major work by Ibn al-ʿArabī on Sufi metaphysics.
464. al-ḥaḍra al-mawlawiyya al-aḥmadiyya : The lordly and Ahmadine presence, referring to the spiritual station of Prophet Muhammad, combining his attributes of lordship (mawlawiyya) and his name Ahmad.
465. al-nasama al-ṭāhira al-zakiyya al-muḥammadiyya : The pure, holy, Muhammadine essence, referring to the spiritual reality or soul of Prophet Muhammad.
466. ḥanīfiyya : The primordial monotheistic religion of Abraham, often associated with the pure, unadulterated worship of one God.
467. al-watr : The Odd, a reference to God's attribute of being Unique and the odd number in the context of the night prayer (witr) or the intercession of the Prophet.
468. al-sabʿ al-mathānī : The Seven Oft-Repeated, a reference to Surah al-Fatiha or the seven long surahs of the Quran.
469. al-watar al-shafʿī al-muḥaqqaq : The verified odd-even, a term referring to the Prophet's comprehensive station that combines opposites (odd and even) in a realized manner.
470. al-khuṣūṣiyya al-muḥammadiyya : The Muhammadan specificity, a Sufi term referring to the unique spiritual station and essence of Prophet Muhammad as the perfect human and the first creation.
471. baḥr al-jamʿ : The sea of union, a Sufi concept denoting the state of unification with the Divine, where distinctions are dissolved.
472. aḥadiyya : Oneness, a term in Sufi metaphysics referring to the absolute unity of God's Essence, distinct from the attribute of unity (wāḥidiyya).
473. al-maqām al-aḥmadī : The Ahmadian station, a spiritual rank associated with Prophet Muhammad's name Ahmad, symbolizing his praiseworthy station and intercessory role.
474. wasīlat al-wasāʾil : The means of means, a Sufi term for Prophet Muhammad as the supreme intermediary between God and creation.
475. ibn al-dhabīḥ : Son of the sacrificed one, referring to Prophet Ishmael, whom Abraham was commanded to sacrifice, according to Islamic tradition.
476. al-sabʿ al-ṭarāʾiq : The seven paths, likely referring to the seven heavens or the seven stages of spiritual ascent in Sufism.
477. jāmiʿ al-jamʿ : The comprehensive union, a Sufi term for the highest state of spiritual realization where all distinctions are unified in the Divine.
478. furqān al-farq : The criterion of distinction, a term referring to the Quran (al-Furqan) and the ability to discern truth from falsehood.
479. qāba qawsayn : Two bow-lengths, a Quranic phrase (53:9) describing the Prophet's proximity to God during the Mi'raj, symbolizing the highest spiritual station.
480. barzakh : Isthmus, a Sufi term for an intermediary realm or being that connects two opposites, here referring to the Prophet as the link between the divine and human realms.
481. al-ghayb : The unseen, the hidden realm beyond sensory perception.
482. al-quwwa al-qahriyya : The coercive power, a divine attribute of overwhelming force.
483. al-jadhabāt : Spiritual attractions or ecstatic pulls towards the Divine.
484. al-qurubāt : Acts of drawing near to God, devotional practices.
485. al-jabarūt : The realm of divine power and might, one of the spiritual worlds.
486. al-‘ulūm al-lāhūtiyya : Theological sciences, knowledge of the Divine.
487. al-huwiyyāt : Identities or essences, the innermost realities of beings.
488. al-tajalliyāt : Theophanies, divine self-disclosures or manifestations.
489. al-yamāniyya : Yemeni, referring to the spiritual lineage or origin.
490. al-fawā’id al-rabbāniyya : Lordly benefits, spiritual gifts from God.
491. al-karāma : Dignity or miracle, a spiritual grace or wonder.
492. bayt al-quds : Jerusalem, the holy house, a spiritual station.
493. maqām Ibrāhīm : The station of Abraham, a place near the Kaaba.
494. al-wāṣil al-muwaṣṣil : The one who reaches (God) and causes others to reach.
495. al-mutabattil : The one who is devoted, detached from worldly concerns.
496. Ṭāhā : One of the names of the Prophet Muhammad, from Quran 20:1.
497. al-muddaththir, al-muzzammil : The enwrapped and the covered, titles of the Prophet from Quran 73:1 and 74:1.
498. Yā Sīn : One of the names of the Prophet Muhammad, from Quran 36:1.
499. al-raḥmūtiyya : Merciful, relating to divine mercy.
500. ‘ulūm al-dhāt : Sciences of the Essence, knowledge of God's essence.
501. al-‘aqliyyāt wa al-naqliyyāt : Intellectual and transmitted sciences, rational and revealed knowledge.
502. al-saqā’im : Ailments or diseases, physical or spiritual.
503. al-fawātiḥ al-ilāhiyya : Divine openings, spiritual unveilings.
504. al-ṭayyibiyya : Tayyibi, referring to a spiritual lineage or the pure.
505. al-makkiyya al-madaniyya : Of Mecca and Medina, the two holy cities.
506. al-ḥaqā’iq al-‘anbariyya al-miskiyya : Ambergris and musk-scented realities, spiritual truths.
507. al-tihāmiyya : Tihami, from Tihama, a region in Arabia.
508. al-najdiyya : Najdi, from Najd, a region in Arabia.
509. al-sa‘diyya : Sa'di, relating to Sa'd, a tribe or person.
510. al-qayyūmiyya : Qayyumi, relating to al-Qayyum, the Self-Subsisting.
511. al-subbūḥiyya : Subbuhi, relating to divine glory and praise.
512. al-nisrīn : Jasmine, a fragrant flower.
513. shaqā’iq al-nu‘mān : Anemones, a type of flower.
514. al-ghawālī : Costus, a fragrant plant.
515. Qubā’ : A place near Medina, site of the first mosque.
516. Thaniyyat al-Wadā‘ : The hill of farewell, a place near Medina.
517. al-‘Awālī : A place near Medina.
518. al-mandah : Mandrake, a plant with fragrant roots.
519. al-balsān : Balsam, a fragrant resin.
520. Dārīn : A place in India known for musk.
521. al-mulk wa al-malakūt : The Kingdom and the Dominion, spiritual realms.
522. al-zabarjad : Chrysolite, a precious stone.
523. Ṭā Sīn : Mysterious letters from Quran, e.g., 27:1.
524. ‘ayn al-a‘yān : The eye of the entities, the essence of essences.
525. Ḥā Mīm ‘Ayn Sīn Qāf : Mysterious letters from Quran, e.g., 42:1-2.
526. Kāf Hā’ Yā’ ‘Ayn Ṣād : Mysterious letters from Quran, e.g., 19:1.
527. Alif Lām Mīm : Mysterious letters from Quran, e.g., 2:1.
528. al-shaṭaḥāt : Ecstatic utterances, paradoxical sayings of Sufis.
529. al-marḥūm : The one who has received mercy, deceased.
530. Nūn : Mysterious letter from Quran, e.g., 68:1.
531. al-qalam : The pen, a symbol of divine writing.
532. al-irāda : Will, divine or human volition.
533. al-Khiḍr : A mysterious figure in Islamic tradition, often associated with spiritual guidance.
534. al-dhabīḥ : The sacrificed one, referring to Ishmael or Isaac.
535. al-khalīl : The Friend, a title of Abraham.
536. al-ṣiddīq : The Truthful, a title of Joseph.
537. Dhū al-Nūn : The one of the fish, a title of Jonah.
538. al-imām al-makkī al-madanī : The Meccan and Medinan Imam, a spiritual leader.
539. Uways ibn ‘Āmir al-Qaranī : A famous early Sufi saint from Yemen.
540. kāf al-kifāyāt : The sufficient of sufficiencies, a title of the Prophet.
541. lawḥ al-naql : The tablet of transmission, a spiritual tablet.
542. al-maqāmāt : Stations, spiritual stages on the Sufi path.
543. quṭb al-zahr : The pole of flowers, a spiritual axis.
544. al-bakriyya : Of Bakr, referring to Abu Bakr, the first caliph.
545. al-‘umariyya : Of 'Umar, referring to 'Umar ibn al-Khattab.
546. al-‘uthmāniyya : Of 'Uthman, referring to 'Uthman ibn 'Affan.
547. al-‘alawiyya : Of 'Ali, referring to 'Ali ibn Abi Talib.
548. Jibrīl : The angel Gabriel.
549. Mīkā’īl : The angel Michael.
550. Isrāfīl : The angel Israfil, who blows the trumpet.
551. ‘Azrā’īl : The angel of death.
552. al-sunniyya : Sunni, relating to the mainstream Islamic tradition.
553. al-sindisiyya : Sindisi, a type of fine silk.
554. al-‘indiyya : Divine presence, the state of being with God.
555. al-muḥammadiyya : Muhammadan, relating to the Prophet Muhammad.
556. Āmina bint Wahb : The mother of the Prophet Muhammad.
557. Ḥalīma : Halima al-Sa'diyya, the wet nurse of the Prophet.
558. Sa‘d : The tribe of Sa'd, to which Halima belonged.
559. al-awtād : The pegs, a rank of saints in Sufism.
560. Zamzam : The holy well in Mecca.
561. al-Ṣafā wa al-Marwa : Two hills in Mecca, part of the pilgrimage rites.
562. al-ḥaramayn al-sharīfayn : The two noble sanctuaries, Mecca and Medina.
563. dār al-nadwa : House of assembly, a meeting place in pre-Islamic Mecca.
564. wajh : Face: a Sufi term referring to the divine aspect or manifestation of God.
565. ‘irfān : Gnosis: esoteric knowledge of God, often through direct spiritual experience.
566. ashkhāṣ al-nūr : Persons of light: spiritual beings or saints who are luminous manifestations of divine light.
567. dhawq : Taste: a Sufi term for direct spiritual experience or intuitive knowledge.
568. sirr al-sirr : Secret of the secret: the innermost mystery of divine essence, beyond all comprehension.
569. kuntu kanzan : I was a hidden treasure: a famous hadith qudsi where God says He created creation to be known.
570. bisāṭ : Carpet: a symbol of divine spread or manifestation, often used in Sufi cosmology.
571. haykal nūrānī : Luminous temple: the spiritual or light body of the Prophet Muhammad.
572. aḥwar : Black-and-white eye: describes the beauty of the Prophet's eyes, with intense black and white contrast.
573. al-siwā : Otherness: everything other than God; the state of being separate from the Divine.
574. qibla : Direction of prayer: the focal point of worship, here symbolizing the heart's orientation toward God.
575. ajal : More worthy: indicating that all manifestations are valuable only as reflections of the divine Face.
576. laṭā’if : Subtle realities: spiritual centers or faculties in the human being, often associated with divine attributes.
577. baqāyā : Remnants: the remaining traces of ego or createdness that must be annihilated in spiritual journey.
578. murāqaba wa shuhūd : Watchfulness and witnessing: states of spiritual vigilance and direct contemplation of God.
579. Ṭā Hā : Ta Ha: one of the names of the Prophet Muhammad, also a chapter of the Quran.
580. Yā Sīn : Ya Sin: another name of the Prophet Muhammad, also a chapter of the Quran.
581. ṭarīqa : Path: the spiritual way or method of Sufism leading to God.
582. ghayb azalī : Eternal unseen: the realm of divine mysteries beyond time and creation.
583. quṭb : Pole: the highest spiritual authority in a given time, the axis of the spiritual world.
584. Mawlawī : Mawlawi: relating to the Mevlevi Sufi order, followers of Jalal al-Din Rumi.
585. ḥijāb a‘ẓam : Greatest veil: a metaphor for the Prophet as the supreme intermediary between God and creation.
586. al-Ḥaqq : The Truth; one of the names of God, also used for the ultimate reality.
587. al-Ḥaqq : Here, 'the Truth' refers to God; the caller is the Prophet Muhammad.
588. al-suḥq wa al-maḥq : Ruin and annihilation; spiritual or physical destruction.
589. arbāb al-aḥwāl wa al-irādah : Masters of spiritual states and will; advanced Sufis who have attained specific spiritual conditions and volitional control.
590. al-ruʿb wa al-ṣabā : Awe and the east wind; the Prophet was supported by being feared by enemies and by the wind (e.g., victory at battles).
591. Salʿ wa Qabāʾ : Two mountains or localities in Arabia; the Prophet was from the Arabs of these regions.
592. ẓulmat al-ʿamā wa al-habāʾ : The darkness of blindness and dust; refers to the primordial state of ignorance and formlessness before creation.
593. qalam al-tajallī al-awwal : The pen of the first self-disclosure; the first emanation or manifestation of God's attributes.
594. al-lāhūtiyyah : Divinity; the divine nature or essence, as opposed to the human nature (nāsūt).
595. al-ghuyūb : The unseen; the hidden realms of the divine mysteries.
596. al-maʿārif : Gnoses; spiritual knowledge or direct experiential knowledge of God.
597. safīr : Ambassador; the Prophet as intermediary between God and creation.
598. al-walī al-khātim : The seal of the saints; a concept in Sufism referring to the final saint or the one who completes sainthood.
599. al-kawāshif wa al-taḥqīq : Unveilings and verification; spiritual unveilings and the realization of truth.
600. al-ṣamadāniyy : The Eternal; derived from al-Ṣamad, one of God's names meaning the Eternal, the Self-Sufficient.
601. al-uns al-fardāniyy : Solitary intimacy; a high spiritual station of intimate communion with God in solitude.
602. al-ʿālam al-insāniyy : The human world; the microcosm or the realm of humanity.
603. al-waḥy al-furqāniyy : The Furqanic revelation; the Quran as the criterion (al-Furqān) between truth and falsehood.
604. al-ʿilm al-ʿirfāniyy : Gnostic science; esoteric knowledge or Sufi gnosis.
605. al-sabʿ al-mathānī : The Seven Oft-Repeated; refers to Surah al-Fatiha or the seven long surahs of the Quran.
606. al-tawḥīd al-kāmil : Perfect tawhid; the complete affirmation of God's oneness.
607. al-hady al-īmāniyy : Imanic guidance; guidance based on faith (īmān).
608. Hind wa ʿAlwā : Common female names; here symbolizing worldly or profane attachments.
609. qahwah : Coffee; in Sufi poetry, often symbolizes spiritual intoxication or divine love.
610. shaṭaḥāt : Ecstatic utterances or theopathic expressions uttered by Sufis in a state of spiritual intoxication or ecstasy, often appearing paradoxical or shocking.
611. tajwīd : The rules governing the pronunciation of the Quranic recitation, ensuring each letter is given its due rights and characteristics.
612. hazaj, madīd, basīṭ, ḥijāzī : Meters of Arabic poetry: hazaj, madid, basit, and hijazi (a variant of the basit meter).
613. talqin : Spiritual instruction or inspiration, often associated with Sufi initiation.
614. Mīm : The Arabic letter م, symbolizing the Prophet Muhammad's essence as a source of extraction.
615. 'Ayn : The Arabic letter ع, symbolizing the essence or source of noble relations.
616. Dāl : The Arabic letter د, symbolizing the degree or rank of loftiness.
617. Ṣād : The Arabic letter ص, symbolizing infallibility or purity.
618. Qur'an 48:10 : Reference to the verse about pledging allegiance to the Prophet as pledging to Allah.
619. Ḥā' : The Arabic letter ح, symbolizing mercy (rahma).
620. Mīm : The Arabic letter م, symbolizing dominion (mulk).
621. Dāl : The Arabic letter د, symbolizing eternity (dawām).
622. Hā' : The Arabic letter ه, symbolizing guidance (hudā).
623. Jīm : The Arabic letter ج, symbolizing beauty (jamāl).
624. Ṣād : The Arabic letter ص, symbolizing truth (ṣidq).
625. Taha : One of the names of the Prophet Muhammad, derived from the Arabic letters Ta and Ha, often interpreted as 'O pure one' or 'O guide'.
626. economy : Refers to the concept of 'iqtisad' in Sufi terminology, meaning spiritual moderation or the balanced path in worship and conduct.
627. covenant of birth : Refers to the primordial covenant (mithaq) made between God and humanity before birth, acknowledging God's lordship.
628. gift : Refers to divine bestowal (wahb) of guidance and knowledge, not acquired through effort.
629. parallels of happiness : Indicates that the Prophet's happiness was unique and incomparable, as he found joy in God alone.
630. acquired : Refers to knowledge or attributes that are attained through spiritual effort (kasb) as opposed to innate gifts.
631. Tihama : A mountainous region in Arabia; here symbolizing worldly temptations or offers of power.
632. Al-Wahhab : One of God's names, 'The Bestower', indicating that God is the sole giver of all needs.
633. necklace : A metaphor for the Prophet's elevated status, like a necklace adorning the neck, signifying honor and beauty.
634. Guide : Refers to the Prophet Muhammad as the guide (al-Hadi) leading believers to salvation.
635. both weighty kinds : Refers to humans and jinn, collectively called 'thaqalayn' in Islamic tradition.
636. two presences : Refers to the divine presence and the prophetic presence, or the spiritual and physical realms.
637. two kingdoms : Refers to the dominion of this world and the Hereafter.
638. two qiblas : Refers to the direction of prayer first toward Jerusalem and then toward Mecca.
639. both matters : Refers to the affairs of this world and the Hereafter.
640. two worlds : Refers to the material world and the spiritual world, or this life and the afterlife.
641. qibla : The direction of prayer (towards Mecca), symbolizing a focal point of devotion and emulation.
642. divine sciences : Ladunni sciences: knowledge directly bestowed by God without intermediary.
643. Ahmadian : Referring to the Prophet Muhammad's name Ahmad, indicating his praiseworthy essence.
644. Muhammadan : Relating to the Prophet Muhammad, often denoting his spiritual reality.
645. Praiseworthy Station : Maqam Mahmud: the highest station of intercession granted to the Prophet Muhammad on the Day of Judgment.
646. Ihsanic : Relating to Ihsan, the state of spiritual excellence and worship as if seeing God.
647. Bakrian : Relating to Abu Bakr al-Siddiq, the first Caliph, known for his faith and sincerity.
648. Faruqian : Relating to Umar ibn al-Khattab, titled al-Faruq (the distinguisher), known for his justice and strength.
649. Uthmanic : Relating to Uthman ibn Affan, the third Caliph, known for his generosity and modesty.
650. Alid : Relating to Ali ibn Abi Talib, the fourth Caliph, known for his courage and spiritual knowledge.
651. Shadhilian : Relating to the Shadhili Sufi order, founded by Abu al-Hasan al-Shadhili, emphasizing spiritual purification and divine love.
652. Eastern : Possibly referring to the spiritual illumination associated with the East, symbolizing divine light and gnosis.
653. maʿnā mufrad : A single, undifferentiated meaning or essence, often referring to the Divine Essence in Sufi terminology.
654. farāʾid : Unique pearls; here, spiritual truths or perfections that are singular and precious.
655. tawājud : Ecstasy or spiritual rapture; a state of intense spiritual emotion.
656. ʿayn al-ʿiyān : The eye of direct vision; immediate, unmediated spiritual perception.
657. zāʾid : Additional; here, an extra beauty or perfection that Joseph desired from Zulaykha, symbolizing the soul's longing for divine beauty.
658. al-maʿrūf : The known; often refers to God as the Known, or to spiritual knowledge.
659. ḥijāl : Veils; the veils that conceal the Divine Reality.
660. ṣabr jamīl : Beautiful patience; a term from the Quran (12:18) meaning patience without complaint.
661. al-jumlatān : The two sentences; likely referring to the two aspects of divine beauty and human longing.
662. rīm : Gazelle; a symbol of beauty and beloved in Arabic poetry.
663. al-lubāb : The core or essence; the innermost reality.
664. Shams al-Maʿārif : The Sun of Knowledge; a famous work of Sufi occult sciences by al-Buni.
665. al-Jāmiʿ al-Ṣaghīr wa al-Kabīr : The Small and Large Compendium; collections of hadith by al-Suyuti.
666. al-Kashshāf al-Samīn : The Fat Commentary; likely referring to al-Zamakhshari's al-Kashshaf.
667. al-Baḥr al-Muḥīṭ : The Surrounding Sea; a commentary on the Quran by Abu Hayyan.
668. al-ʿārifīn : The knowers; Sufi gnostics who have direct knowledge of God.
669. al-wāṣilīn : The attainers; those who have reached spiritual union with God.
670. al-mushāhada wa al-taʿyīn : Witnessing and specification; Sufi terms for direct vision of God and determination of spiritual states.
671. al-Ṣiddīqiyya : The Truthful One's; referring to Abu Bakr al-Siddiq, or a work attributed to him.
672. yatīmat al-ʿiqdayn : The unique pearl of the two necklaces; a phrase meaning a peerless gem, often used in titles.
673. al-jāmiʿ al-ṣaḥīḥ : Refers to Sahih al-Bukhari, the most authentic hadith collection.
674. al-mubtadī wa al-mutanāhī : The beginner and the advanced; terms for students at different levels of learning.
675. al-nūr al-muḥammadī : The Muhammadan light; a concept in Sufism referring to the primordial light of the Prophet Muhammad.
676. al-sirr al-aḥmadī : The Ahmadine secret; refers to the inner reality of the Prophet Muhammad, associated with his name Ahmad.
677. al-imdādāt : Spiritual effusions or supplies from God.
678. aḥwālī : My states; spiritual states in Sufi terminology.
679. sirr muḍmar : A hidden secret; refers to esoteric knowledge.
680. qudwat al-akhyār : Model of the righteous; a title for the Prophet Muhammad.
681. Kawthar : A river in Paradise, also a name for abundant good; here referring to the Prophet's spiritual abundance.
682. 'Illiyin : The highest station in Paradise, the record of the righteous.
683. Ka'ba : The sacred house in Mecca, symbol of unity and direction of prayer; here metaphorically the Prophet as the spiritual center.
684. hadith : A saying or tradition of the Prophet Muhammad, often used in Sufi contexts to refer to divine sayings (hadith qudsi) or prophetic traditions.
685. Abd al-Qadir al-Jilani : A renowned Sufi saint and founder of the Qadiriyya order, known for his spiritual writings and teachings.
686. Bismillah al-Rahman al-Rahim : The Islamic phrase 'In the name of Allah, the Most Gracious, the Most Merciful,' often used to begin actions and prayers.
687. Ta Ha : The Arabic letters Ta and Ha, which are the opening of Surah Ta-Ha (Chapter 20) in the Quran, considered among the 'mysterious letters' (al-huruf al-muqatta'at).
688. Ya Sin : The Arabic letters Ya and Sin, which are the opening of Surah Ya-Sin (Chapter 36) in the Quran, often recited for blessings and spiritual benefits.
689. Kaf Ha Ya 'Ayn Sad : The Arabic letters Kaf, Ha, Ya, 'Ayn, and Sad, which are the opening of Surah Maryam (Chapter 19) in the Quran, part of the 'mysterious letters.'
690. Ha Mim 'Ayn Sin Qaf : The Arabic letters Ha, Mim, 'Ayn, Sin, and Qaf, which are the opening of Surah al-Shura (Chapter 42) in the Quran, part of the 'mysterious letters.'
691. Ta Sin : The Arabic letters Ta and Sin, which are the opening of Surah al-Naml (Chapter 27) in the Quran, part of the 'mysterious letters.'
692. Sūrat al-Nisā' 4:80 : Quranic verse: 'Whoever obeys the Messenger has obeyed Allah.'
693. ṣalawāt : Blessings or prayers upon the Prophet Muhammad, often recited as a form of devotion.
694. abjad : The Arabic alphabetical order used for numerology and mystical purposes, assigning numerical values to letters.
695. Bismillāh al-Raḥmān al-Raḥīm : The Basmala: 'In the name of Allah, the Most Gracious, the Most Merciful.'
696. bahmūt : A mythical creature in Islamic cosmology, often described as a giant fish or beast supporting the earth.
697. awtād : Literally 'pegs' or 'tent pegs'; in Sufism, refers to a high rank of saints who are spiritual pillars of the world.
698. ajrās : Bells; here used metaphorically for spiritual travelers or ascetics.
699. tashahhud : The testimony of faith recited during the sitting position in Islamic prayer.
700. qunūt : A supplication recited during the standing position in prayer, often in the Witr prayer.
701. sunna : The practices and teachings of the Prophet Muhammad, considered a model for Muslims.
702. al-junūb al-mutajāfiya : Reference to Quran 32:16: 'Their sides forsake their beds,' describing those who pray at night.
703. Hā' of Hamzah : Refers to the Arabic letter Hā' (ه) as a symbol for the Hamzah (ء), indicating a mystical or spiritual quality associated with the letter.
704. reciting tongues : Tongues that recite the Quran or dhikr (remembrance of Allah).
705. Wasīlah : Means 'means' or 'intermediary'; here it refers to the Prophet Muhammad as the means of approach to Allah.
706. Sunnahs : The practices and teachings of the Prophet Muhammad.
707. Lāmah : A term derived from the Arabic letter Lām (ل), possibly indicating a state of being or a group; contextually, it refers to the weak and poor.
708. Muhammad : The Prophet Muhammad, the founder of Islam.
709. Kaf : The Arabic letter K, used here as a symbol for the Prophet's attributes.
710. Ha : The Arabic letter H, used symbolically.
711. Ya : The Arabic letter Y, used symbolically.
712. sainthood : Wilaya, spiritual authority or closeness to God.
713. 'Ayn : The Arabic letter 'Ayn, used symbolically.
714. Sad : The Arabic letter Sad, used symbolically.
715. Ka'ba : The sacred cube-shaped building in Mecca, direction of prayer.
716. leader : Ya'qub, meaning leader or chief, here referring to the Prophet.
717. Ha : The Arabic letter H, used symbolically.
718. poles : Aqtab, the highest ranking saints in Sufism.
719. Mim : The Arabic letter M, used symbolically.
720. Sharia : Islamic law derived from the Quran and Sunnah.
721. Sin : The Arabic letter S, used symbolically.
722. Qaf : The Arabic letter Q, used symbolically.
723. solitary ones : Afrad, a rank of saints in Sufism.
724. pegs : Awtaad, a rank of saints who are spiritual supports of the world.
725. lote-tree : Sidra, the Lote Tree of the Utmost Boundary in Paradise.
726. Dal : The Arabic letter D, used symbolically.
727. Ta Ha : The opening letters of Surah Ta-Ha in the Quran, often associated with the Prophet.
728. Ya Sin : The opening letters of Surah Ya-Sin, often associated with the Prophet.
729. Kaf Ha Ya 'Ayn Sad : The opening letters of Surah Maryam, used symbolically.
730. Ha Mim 'Ayn Sin Qaf : The opening letters of Surah Ash-Shura, used symbolically.
731. qāba qawsayn : A reference to the Prophet Muhammad's proximity to God during the Mi'raj (Ascension), mentioned in Quran 53:9, meaning 'two bow-lengths' or even closer.
732. ṣaḥīfat al-asbāb : The scroll of causes: a metaphor for the world of secondary causes and means, which the poet has abandoned to rely directly on God.
733. al-ḥashā : The innermost part of the heart or soul; a poetic term for the core of one's being.
734. ḥimāk : Your sanctuary: a protected, inviolable territory; metaphorically, God's protection.
735. al-ʿayn al-rakhī : The eye at ease: a state of comfort and delight, often associated with seeing the beloved or receiving divine favor.
736. barī : Innocent or free from; here, God is free from any association with created things.
737. al-ʿabd al-sarī : The noble servant: a term for a spiritually elevated person, one who is generous and noble in character.
738. tawḥīduk : Your declaration of Oneness: the affirmation of God's unity (tawḥīd).
739. al-mathānī : The Mathani: often refers to the seven oft-repeated verses (Sūrat al-Fātiḥa) or the Qur'an as a whole; here, a term for praise.
740. al-sirr : The secret: in Sufi terminology, the innermost spiritual faculty or the divine mystery.
741. darī : A pearl; metaphor for the heart's sighing being precious or luminous.
742. al-kamī : The valiant or brave one; possibly a reference to the soul or the believer.
743. ḥurūf muqaṭṭaʿāt al-dhikr : The disconnected letters of the Remembrance: the mysterious letters at the beginning of some Qur'anic chapters (al-ḥurūf al-muqaṭṭaʿa), considered to have esoteric meanings.
744. al-hādī al-nabī : The Guide, the Prophet: referring to Prophet Muhammad.
745. qāf qaʿdat al-asrār : The Qāf of the station of secrets: a mystical letter symbolizing a spiritual station where divine secrets are revealed.
746. jawāhir al-tanazzulāt : Jewels of descents: the spiritual realities that descend from the divine realm to the human heart.
747. miʿrāj al-arwāḥ : Ascension of spirits: the spiritual ascent of souls to the divine presence.
748. khilʿat al-ʿizz al-qudsiyya : Robe of holy might: a garment of honor bestowed by God, symbolizing spiritual authority.
749. manziʿ al-āyāt al-nūrāniyya : Source of luminous signs: the origin of the Qur'anic verses that bring light and healing.
750. al-taʾyīd al-maʿṣūm : The infallible support: divine assistance that is protected from error.
751. maʿārif : Gnoses: spiritual knowledge or direct experiential knowledge of God.
752. ʿawārif : Bestowals: spiritual gifts or favors from God.
753. imdādāt : Outpourings: spiritual effusions or emanations of divine grace.
754. al-afrād : The solitary ones: a term in Sufism for saints who are spiritually unique and independent.
755. jinān : Gardens: metaphor for spiritual paradises or states of bliss.
756. khizāna : Treasury: a storehouse of spiritual knowledge or blessings.
757. ṣidq al-niyya : Sincerity of intention: purity of motive in one's actions.
758. al-sarrāt al-aʿyān : The eminent spirits: possibly referring to the noble souls of the Prophet's family or the saints.
759. fārat misk : Musk-scented mouse: a poetic metaphor for a fragrant, precious thing; here, part of a mystical alphabet.
760. qaranful : Clove: a spice, used metaphorically for fragrance and nobility.
761. jawna : Basket: a container for fragrant items; symbol of gathering spiritual perfumes.
762. manthūr : Scattered: refers to something strewn, like fragrant flowers or pearls.
763. khayzarān : Bamboo: a plant symbolizing flexibility and resilience in the spiritual path.
764. muṣṭakā : Mastic: a resin used for fragrance and healing; metaphor for spiritual blessing.
765. tuffāḥ : Apple: a fruit symbolizing beauty and spiritual sweetness.
766. al-taḥrīf : Distortion: alteration of meaning, especially in religious texts.
767. fidā' : Ransom: the act of freeing oneself from bondage through sacrifice.
768. qanāʿa : Contentment: satisfaction with what God has given, a key virtue in Sufism.
769. jadāwil : Streams: flowing waters, metaphor for continuous spiritual knowledge.
770. mā' al-ḥayāt : Water of life: a substance that gives eternal life, often symbolizing divine knowledge.
771. khawāriq al-ʿādāt : Miracles: supernatural events that break the normal course of nature.
772. faraḥ al-ʿulūm : Joy of sciences: the delight derived from spiritual knowledge.
773. al-futūḥāt al-ṣamadāniyya : Openings of the Eternal: divine illuminations from the Self-Sufficient (al-Ṣamad).
774. tawḥīd al-mukhliṣīn : Oneness of the sincere: the pure affirmation of God's unity by the devoted.
775. ṣuwar al-furqāniyya : Furqanic forms: the forms of the Qur'an (al-Furqān), i.e., its verses and chapters.
776. subūḥātuh al-ʿirfāniyya : His glorious manifestations of gnosis: the divine attributes revealed through mystical knowledge.
777. al-ʿuzla wa al-infirād : Seclusion and solitude: spiritual practices of withdrawing from society for devotion.
778. fākihat ʿarāʾis al-jinān : Fruit of the brides of the gardens: a metaphor for the delights of paradise.
779. qiwām al-arwāḥ : Sustenance of spirits: that which nourishes the soul.
780. jund Allāh : Army of Allah: the spiritual forces or saints who serve God.
781. al-kawāshif : The unveilers: spiritual unveilings or illuminations that reveal divine truths.
782. ar-rayḥān : Basil: a fragrant herb symbolizing spiritual refreshment and paradise.
783. furqān : Discernment: the criterion of truth, often referring to the Qur'an.
784. qāmūs : Lexicon: a comprehensive dictionary, here symbolizing the vastness of prophetic knowledge.
785. al-malakūtiyya : Celestial: pertaining to the angelic or spiritual realm (malakūt).
786. al-aḥmadiyya : Aḥmadī: relating to the name Aḥmad, a name of the Prophet Muhammad, emphasizing his praiseworthy nature.
787. al-mujāhada : Spiritual struggle: the inner striving against the lower self (nafs).
788. al-ikhtiṣāṣāt : Particularities: special distinctions or exclusive attributes of the Prophet.
789. al-mawadda : Affection: love and friendship, especially divine love.
790. qalam al-irāda : Pen of will: the divine decree written by God's will.
791. al-wahbiyya : Bestowed: knowledge or gifts given directly by God without effort.
792. al-ladunniyya : Esoteric: divine knowledge from God's presence (ladun).
793. al-ḥurūf al-nūrāniyya : Luminous letters: the mystical letters (Fā', Qāf, etc.) symbolizing divine attributes.
794. fatḥ : Opening: divine victory or unveiling.
795. fattāḥ : Opener: one of God's names meaning He who opens doors of mercy and knowledge.
796. quṭb : Pole: the spiritual axis or highest saint in a given era.
797. ar-rūḥāniyya : Spirituality; a term referring to the spiritual realm or spiritual states in Sufism.
798. al-ʿulūm al-ladunniyya : Divine knowledge; knowledge granted directly by God to the saints, often through spiritual unveiling.
799. alif : The first letter of the Arabic alphabet; here symbolizing the ineffable divine essence or the Prophet's reality.
800. Ṭāhā : One of the names of the Prophet Muhammad, derived from the Arabic letters Ṭāʾ and Hāʾ, often interpreted as 'O pure one' or 'O guide'.
801. Mawlawī : Relating to the spiritual path of Mawlānā Jalāl al-Dīn Rūmī, often associated with Sufi mysticism.
802. Aḥmadī : Derived from Aḥmad, one of the names of the Prophet Muḥammad, meaning 'most praiseworthy'.
803. Muṣṭafawī : Relating to al-Muṣṭafā, 'the Chosen One', a title of the Prophet Muḥammad.
804. Raḥmūtī : Relating to the divine attribute of mercy (raḥma), often used in Sufi cosmology.
805. Jabarūtī : Relating to the realm of divine power and might (jabarūt), a level of spiritual reality.
806. ‘Aẓamūtī : Relating to divine majesty and grandeur (‘aẓama).
807. Malakūtī : Relating to the angelic or spiritual realm (malakūt).
808. Ṣamadī : Relating to the divine attribute of being Self-Sufficient (Ṣamad).
809. Ṭāhā : One of the names of the Prophet Muḥammad, also the title of Sūrat Ṭāhā in the Qur’ān.
810. Yāsīn : One of the names of the Prophet Muḥammad, also the title of Sūrat Yāsīn in the Qur’ān.
811. Kāf-Hā’-Yā’-‘Ayn-Ṣād : The opening letters of Sūrat Maryam (19) in the Qur’ān, considered mysterious.
812. Ṭā’-Sīn-Mīm : The opening letters of Sūrat al-Shu‘arā’ (26) and Sūrat al-Qaṣaṣ (28) in the Qur’ān.
813. Ḥā’-Mīm-‘Ayn-Sīn-Qāf : The opening letters of Sūrat al-Shūrā (42) in the Qur’ān.
814. Ṣād and the Qur’ān : Reference to Sūrat Ṣād (38) in the Qur’ān.
815. Qāf and the Qur’ān : Reference to Sūrat Qāf (50) in the Qur’ān.
816. Nūn and the pen : Reference to Sūrat al-Qalam (68) in the Qur’ān.
817. The Enwrapped : Reference to Sūrat al-Muzzammil (73) in the Qur’ān, addressing the Prophet.
818. The Enshrouded : Reference to Sūrat al-Muddaththir (74) in the Qur’ān, addressing the Prophet.
819. Furqān : A name for the Qur’ān meaning 'the Criterion' (between truth and falsehood).
820. Nun : The Arabic letter Nun (ن), often symbolizing the inkwell or the fish, and in Sufi cosmology, the point of divine manifestation.
821. esoteric knowledge : Al-‘ilm al-ladunni: knowledge granted directly by God to His saints, without intermediary.
822. angelic secret : Al-sirr al-malakuti: the secret of the angelic realm, referring to the inner, spiritual dimension of reality.
823. Nun. By the pen and what they inscribe : Qur'an 68:1, an oath by the pen and writing.
824. Peace—a word from a Merciful Lord : Qur'an 36:58, a greeting from God to the inhabitants of Paradise.
825. Umm al-Qura : Literally 'Mother of Villages,' a name for Mecca.
826. Kalimat al-Ḥaqq : The Word of Truth; a title for the Prophet Muhammad, indicating he is the embodiment of truth.
827. Sayyid al-Khalq : Master of creation; a title for the Prophet Muhammad.
828. Bāhir al-Nuṭq : Brilliant of speech; referring to the Prophet's eloquent and miraculous speech.
829. Qayyūmiyya : Relating to al-Qayyūm (the Self-Subsisting); a divine attribute indicating self-subsistence.
830. Ḥaḍrat al-Jamʿ wa al-Farq : The Presence of Gathering and Distinction; a Sufi term for a station combining union and differentiation.
831. Muḥammadiyya : Muhammadan; referring to the Prophet Muhammad.
832. Aḥmadiyya : Ahmadic; referring to the Prophet's name Ahmad, meaning 'most praiseworthy'.
833. Muṣṭafawiyya : Mustafawian; from al-Muṣṭafā (the Chosen One), a title of the Prophet.
834. ʿArshiyya : Thronal; relating to the Divine Throne (al-ʿArsh).
835. Kaʿba : The Kaaba; the sacred house in Mecca, used metaphorically as the focal point of spiritual aspiration.
836. Karūbiyyūn : Cherubim; a class of angels close to God.
837. Maḥārīb : Mihrabs; prayer niches, symbolizing places of worship and spiritual ascent.
838. Aḥmadiyya : Ahmadicity; the spiritual reality of the Prophet Muhammad as Ahmad.
839. Nun : The Arabic letter 'Nun' (ن) is often used symbolically in Sufi terminology to represent the inkwell of divine knowledge or the point of origin of creation.
840. Talqiyat : Divine inspirations or teachings directly imparted to the heart of the saint or prophet.
841. Qaba Qawsayn : An Arabic phrase meaning 'two bow-lengths' or even closer, referring to the Prophet Muhammad's proximity to God during the Mi'raj (Ascension), based on Quran 53:9.
842. Surah al-A'raf : The 7th chapter of the Quran, which mentions the covenant of the prophets and the story of Adam.
843. Corner : The Black Stone corner of the Kaaba, a sacred site in Mecca.
844. Station : Maqam Ibrahim, the station of Abraham near the Kaaba.
845. Stone : The Black Stone (al-Hajar al-Aswad) set into the corner of the Kaaba.
846. Safa and Marwa : Two small hills near the Kaaba, between which pilgrims walk during the Hajj and Umrah.
847. House : The Kaaba, the sacred house of God in Mecca.
848. Hatim : A semicircular wall opposite the Kaaba, considered part of the original structure built by Abraham.
849. Zamzam : The sacred well in Mecca, believed to have sprung forth for Hagar and Ishmael.
850. Hijr : The area adjacent to the Kaaba, also known as the Hijr Ismail, a sacred enclosure.
851. Furqanic verses : Verses of the Qur'an, which is also called al-Furqan (the Criterion).
852. malakut : The angelic or spiritual realm, the world of divine sovereignty.
853. jabarut : The realm of divine power and might, higher than malakut.
854. mulk : The physical or material world, the kingdom of creation.
855. rahmutic lights : Lights of mercy (rahma), from the divine attribute ar-Rahman (the All-Merciful).
856. raghabutic pavilions : Pavilions of desire or longing (raghba), referring to spiritual aspirations.
857. lahutic subtleties : Subtleties of the divine nature (lahut), as opposed to nasut (human nature).
858. lahut and nasut : Divine nature and human nature, respectively; the two natures in Islamic mystical theology.
859. al-anwār al-aḥmadiyya : The Ahmadine lights refer to the spiritual lights associated with Prophet Muhammad, whose name Ahmad is one of his names.
860. al-ḥaqāʾiq al-mawlawiyya : Mawlawi realities refer to the spiritual truths associated with the Sufi path of Mawlana Jalal al-Din Rumi or more generally the teachings of the master (mawlā).
861. al-malakūt : The Kingdom or the celestial realm, often referring to the intermediate spiritual world in Islamic cosmology.
862. al-jabarūt : The Omnipotence or the realm of divine power, a higher spiritual realm in Sufi cosmology.
863. ḥabl Allāh : The rope of God, a Qur'anic term (3:103) symbolizing the covenant or the means of connection to God, often interpreted as the Prophet or the Qur'an.
864. al-barzakh : The isthmus or intermediate realm that separates and connects two things; in Sufism, it refers to the perfect human who mediates between the divine and creation.
865. ḥijābuka al-aʿẓam : Your greatest veil; a Sufi concept referring to the Prophet Muhammad as the supreme veil that both conceals and reveals God.
866. arbāb al-aḥwāl : Masters of states; Sufi term for those who have attained spiritual states (aḥwāl) granted by God.
867. al-aḥadiyya : Oneness; the level of divine unity that transcends all multiplicity, often associated with the Essence.
868. al-tawḥīd : The affirmation of God's unity; here 'mires of tawḥīd' refers to the danger of becoming stuck in the concept of unity without realizing its deeper reality.
869. al-waḥda al-sunniyya al-ʿaliyya : The supreme and lofty Unity; a term for the highest level of divine unity in Sufi metaphysics.
870. al-subūḥiyya : Transcendence; the attribute of God being absolutely transcendent and beyond all limitations.
871. al-ḥijāb al-aʿẓam : The Greatest Veil; another reference to the Prophet Muhammad as the supreme veil.
872. sirr al-kitāb al-munzal : The secret of the Revealed Book; the inner, esoteric meaning of the Qur'an.
873. al-sharīʿa al-muḥammadiyya : The Muhammadan Law; the Islamic law as revealed through Prophet Muhammad.
874. maqʿad ṣidq : A seat of truth; a Qur'anic phrase (54:55) referring to a place of honor in paradise.
875. Qur'an 28:85 : The verse from the Qur'an (28:85) promising the Prophet's return to Mecca or to the afterlife.
876. ar-Rūḥ al-Amīn : The Trustworthy Spirit, a title for the Angel Gabriel (Jibrīl).
877. Sidrat al-Muntahā : The Lote Tree of the Utmost Boundary, a celestial tree marking the end of what can be known or traversed by creation, mentioned in the Qur'an (53:14).
878. Laylat al-Qadr : The Night of Decree, the night in Ramadan when the Qur'an was first revealed, considered better than a thousand months.
879. Lawāʾiḥ wa anwār : Gleams and lights, referring to spiritual illuminations and divine manifestations in the heart.
880. Aṣḥāb al-Aʿlām : People of the banners, possibly referring to the Companions or angels with standards.
881. al-Ḥaṭīm : A semi-circular area adjacent to the Kaaba, considered part of the original foundation of Abraham.
882. al-Maqām : The Station of Abraham, a stone near the Kaaba where Abraham stood during construction.
883. Labinat al-tamām : The final brick, a metaphor for the Prophet Muhammad as the seal of the prophets, completing the edifice of prophethood.
884. yajtalā : A verb meaning 'to attract' or 'to draw forth', often used in Sufi contexts for spiritual attraction.
885. al-ḥijāb al-aʿẓam : The Greatest Veil, a Sufi term referring to the ultimate barrier between the seeker and the Divine, often identified with the ego or selfhood.
886. ṣalā : A verb meaning 'to connect' or 'to join', used here in a spiritual sense of uniting worlds.
887. tawassul : Supplication or seeking means of approach to God, often through a prophet or saint.
888. khawalā : A verb meaning 'to bestow' or 'to grant', referring to God's gifts.
889. ṣalā : Same as note 3, meaning 'to connect' or 'to join'.
890. tafrīd : Singling out God in His oneness, a stage beyond tawḥīd (declaration of oneness).
891. al-anāniyya : Selfhood or egoity, often seen as a veil in Sufism.
892. ʿayn al-jamʿ : The eye of gathering, a Sufi term for the station of witnessing the unity of all things in God.
893. ʿārif sakrān : An intoxicated knower, a Sufi term for one who is in a state of spiritual ecstasy and has direct knowledge of God.
894. al-jahābidha al-aʿlām : The eminent scholars or experts, literally 'the great ones who test'.
895. al-ḥawḍ : The Pool of Kawthar, a celestial reservoir from which the Prophet Muhammad will give water to his followers on the Day of Judgment.
896. al-ism al-makhzūn : The hidden or treasured name of God, a Sufi concept referring to a secret divine name known only to the elect.
897. al-sayḥ al-ʿawādī : Torrential floods; a poetic expression for abundant rain.
898. tawḥīd : The oneness of God; the central doctrine of Islam affirming God's unity.
899. ṣamadānī : Related to al-Ṣamad, 'the Eternal, the Self-Sufficient'; a divine attribute.
900. Sūrat al-Isrā' 17:1 : Quranic verse referring to the Night Journey (Isrā') of the Prophet Muhammad.
901. qāba qawsayn aw adnā : A Quranic phrase (53:9) meaning 'two bow-lengths or nearer,' describing the Prophet's proximity to God during the Ascension.
902. Sūrat al-Najm 53:1-18 : Quranic verses describing the Prophet's vision and the Ascension (Miʿrāj).
903. al-sabʿ al-ṭibāq : The seven heavens; layers of the celestial realm in Islamic cosmology.
904. al-Burāq : The mythical steed that carried the Prophet Muhammad during the Night Journey.
905. al-thaqalayn : The two heavy ones; refers to humans and jinn, or the Quran and the Prophet's family.
906. al-bayt al-maʿmūr : The Frequented House; a celestial counterpart of the Kaaba in heaven, visited by angels.
907. al-rūḥ al-amīn : The Trustworthy Spirit; a title for the angel Jibril (Gabriel).
908. Jibrīl : The angel Gabriel, who conveyed revelation to the prophets.
909. al-azalī : The Eternal; a divine attribute referring to God's pre-eternity without beginning.
910. al-muqarrabūn : The near-stationed angels; those brought close to God, often referring to the highest-ranking angels.
911. al-futuwwa : Chivalry or spiritual chivalry; a concept in Islamic ethics and Sufism denoting noble character, generosity, and selflessness.
912. al-ṣamad : The Eternal; a divine name meaning the Self-Sufficient, upon whom all depend.
913. al-karāmāt : Miracles or wonders; often used for saintly miracles (karāmāt al-awliyā').
914. al-wasīla : The means; a rank in Paradise granted to the Prophet Muhammad, also a means of nearness to God.
915. al-isrā' : The Night Journey; the Prophet Muhammad's miraculous journey from Mecca to Jerusalem.
916. al-Burāq : The mythical steed that carried the Prophet Muhammad during the Night Journey and Ascension.
917. Ṭāhā : One of the names of the Prophet Muhammad, derived from the Arabic letters Ṭā' and Hā'.
918. Umm al-Kitāb : The Mother of the Book; the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) or the essence of divine knowledge.
919. qāba qawsayn aw adnā : Qur'anic phrase (53:9) referring to the Prophet's proximity to God during the Mi'raj, meaning 'two bow-lengths or nearer'.
920. qadr : Here means 'rank' or 'status' before God.
921. al-ān : The 'now' or present moment, often used in Sufi metaphysics to denote temporal existence.
922. taqwīm al-madad : The 'straightening of the extension' refers to the rectification of the flow of divine effusion or support.
923. barzakh : An intermediate realm or isthmus between the spiritual and material worlds.
924. iḥtimālāt : Possibilities or probabilities, here referring to doubts and uncertainties.
925. malakūt : The angelic or spiritual realm, the world of dominion.
926. mā lā ʿaynun raʾat... : A hadith describing the rewards prepared for the righteous, beyond human perception.
927. Ṭāhā : One of the names of the Prophet Muhammad, also the title of Sura 20.
928. lan tarānī : Qur'anic phrase (7:143) where God tells Moses 'You shall not see Me'.
929. ṣawābā : Correctness or truth in speech.
930. qafā al-rakbu al-qibābā : A poetic expression meaning 'as long as the caravan follows the domes', i.e., perpetually.