He remembered [1] the station [2] of the Beloved [3] and the covenant [4] of the…

He remembered [1] the station [2] of the Beloved [3] and the covenant [4] of the primordial [5] day [6], so he wept until his tears flowed like a torrent.

In the name of Allah, the Most Gracious, the Most Merciful. And may Allah bless our master and lord Muhammad, his family, and his companions and grant them abundant peace. Praise be to Allah, Who preferred the sacred and approved Adamic substance ¹ over all other creatures, and honored its pure and clean form over all other bodies. He took a handful of its dust from the earths and the lofty, mighty mountains, and kneaded it with the water of the secret and special distinction ² which the eyes of the worlds of contingency have never beheld nor have feet trodden upon. He settled it in the heaven of proximity and belovedness, and gathered in it what is dispersed in others of virtues and excellences that bewilder minds and fall short of grasping the reality of their meanings. He brought it forth from the lights of His glory and the secrets of His descents, as alluded to by some of the eminent scholars ³ in the interpretation of His words, exalted be He: "Indeed, We offered the Trust ⁴" (Quran 33:72), meaning: We offered it to the heavens individually, to the earth individually, and to the mountains individually, but those individuals were too weak to bear it. So Adam, peace be upon him, bore it because his clay was composed of the mines of those lofty and high stations and their great gifts. Blessings and peace be upon our master and lord Muhammad, the brick of completion ⁵, the musk of the seal ⁶, the Imam of Tayyibah ⁷ and the Sacred Precinct ⁸, and upon his pious and noble family, and his companions, the stars of guidance and lamps of darkness, a perpetual blessing without end or cessation, descending upon his illuminated grave through the passage of nights and days, and whose blessing returns to us in attaining the goal and achieving the aim. To proceed: Since I spoke in the book preceding this about the meaning of the Basmalah ⁹ and the Fatihah ¹⁰ and their reported virtues in written books, and their special properties and characteristics recited on repeated tongues, and about the meanings of the letters, the form of the dot ¹¹, and the materials of the extensions of their letters flowing ¹² in the worlds of spirits and bodies as established, I have followed that in this book with discourse on the reality of the purified Adamic substance, to which all acts of obedience have submitted to the letter of its sacred and illuminated obedience, and the brilliant signs presented on the carpet of might, and the prostration of the angels to it in compliance with the command of their Exalted Lord, and the refusal of the accursed one ¹³ from that, as reported in the revealed books and authentic sacred hadiths ¹⁴ that have been recorded. The accursed one erred in his corrupt analogy when he was commanded to prostrate to Adam but refused, saying: "I am better than him. You created me from fire and created him from clay" (Quran 38:76). He did not observe in him what his Lord created him with of beautiful character and forms, but wretchedness overcame him until he did what he did of opposition, which Allah decreed upon him by placing it in pre-eternal decree and destiny. Had the wrongdoer taken pity on himself and seen what the angels saw in the face of Adam, he would have stopped at His words, exalted be He: "And I breathed into him of My Spirit" (Quran 15:29), and considered the reality of its sacred meaning and reflected upon it, and known where the reality of the fire from which his body was created—a spark of whose sparks would burn the entire world of this world, and none would be saved from it except those who worship Allah with pure faith and remembrance of Him—stands in relation to the reality of the substance whose handful was taken from the subtle essences of might and the creation of the hand of the specific attribute ¹⁵ by His words: "I created with My two hands" (Quran 38:75), and the source of the spirits that issued from the manifestation of holiness by His words: "And I breathed into him of My Spirit." He who concealed the truth, its secret in the world of the unseen and veiled it—that is the station of pure servitude, supported by humility, fear, submission, awe, lowliness, supplication, and desire, and the origin of the bodies of the prophets, messengers, saints, and the pious truthful ones, and the origin of the nourishment of creatures—did not look with the eye of reflection upon the totality of the world of dominion and sovereignty ¹⁶ and did not ponder deeply. That fire from which Iblis ¹⁷ and his hosts were created is that by which Allah punishes those of His creation who are fiery like him, because his power derives from its origin, which was his nourishment, until the curse was drawn upon him because of that, and upon his disbelieving, wicked armies. From this it is known that everything returns to its origin; otherwise, he would not have followed the path of analogy which he invented and originated from himself. So we ask Allah, exalted be He, to save us from his temptation ¹⁸, which the Lawgiver forbade one from falling into its abysses and warned against, and to make us among those who overcome him by the light of divine support and inspiration, and conquer him by complying with what their Lord commanded them of acting according to the Book and the Sunnah ¹⁹ and deterring him. Amen, amen, amen. And praise be to Allah, Lord of the worlds. So I say, by way of allusion in this meaning of elegant style and expression: Know, O loving, intelligent, discerning one, who dives into the seas of meanings for every elegant science and rare art, that this Adamic substance, this luminous pearl-like jewel, extracted from the subtle essences of secrets and gifts and pure servitude, stamped with the stamp of proximity and belovedness, created from the purity of the light of the Essence and the rays of the glorifying lights, inscribed by the pen of eternal power and the wisdom of the will of divinity ²⁰, "The command of Allah has come, so do not hasten it" (Quran 16:1)—meaning Muhammad, may Allah bless him and grant him peace, the Imam of the prophetic presence, and the secret of the honored human creation—its form was drawn in the accidents of possibility ²¹, and a subtle essence hidden in the pillar of unveiling and manifestation, and a dot whose secret flows in the worlds of spirits and bodies as spirits flow in bodies, and a gift created from the light of the Beloved of the Merciful, and the bride of the paradises of the gardens, our master and lord Muhammad, may Allah bless him and grant him peace, until the Truth brought forth its form into existence, made it a seed for every existent, and manifested in it what was latent of the light of His beloved, the Praiseworthy, the Glorified, the owner of the Pond ²² and the Standard ²³, so that by his life it might live and by his light it might shine.

And to him belongs intercession ²⁴ and the means ²⁵, and excellence and honor. And to him belongs the Praiseworthy Station ²⁶ in which he is praised, from the most exalted of his stations. So He says: 'Ask, and you shall be given; and speak, and you shall be heard,' and He bestows upon him His reverence. The effulgences of the lights of Muhammadan sovereignty, and the manifestations of the secrets of Ahmadine ²⁷ majesty, and the advent of a Mustafawian ²⁸, prophetic, Mawlawian ²⁹ breath. The spiritual souls and luminous bodies were awaiting his coming to live, through seeing him, a goodly and pure life, and to dwell in his shelter a life of contentment and divine pleasure, because of what was realized for them therein of the gifts of secrets, speciality, and the sciences of the divine presence ³⁰, and the lordly openings ³¹, and the divine descents ³². Among that is that the souls of his noble Companions, the book of his special characteristics and his noble qualities, the leading luminaries, the transmitters of his hadiths, his virtues, and his numerous and great miracles, his wives, his progeny, his clients, his retinue regarded with the eye of veneration and glorification, his relatives, his tribes, the scholars who preserve his Muhammadan Sunnah, and the notables who uphold his Shariah most perfectly—their souls were in the cloisters of light and the scenes of joy and delight, before the creation of beings and their inclusion in the loins of fathers and wombs of mothers, awaiting his manifestation regarded with blessedness and blessings. When he appeared to them in the manifestations of lights and theophanies, and the loci of majestic and beautiful attributes, they came seeking what his Lord had granted him of the Great Intercession for sinners, transgressors, those of faults, crimes, and consequences, and those of vain desires immersed in the seas of passions, sleep, and heedlessness, because that is a speciality with which Allah distinguished him before the formation of originated things and inventions, and honored him thereby above all particulars and universals, the higher and lower realms, and all varieties. So the caller of Truth and the interpreter of the tongue of veracity called out to them: 'This is a light whose crescent has shone upon you, its time has arrived, and its state has drawn near. "The command of Allah has come, so do not seek to hasten it" ³³.' Then the gleam of his Muhammadan light shone upon them from the thousand of Oneness and Unity, and the lightning of his Ahmadine secret flashed upon them from the point of the Ba of the Basmalah ³⁴, the exalted and sublime. So their purified and pure souls received it from the holy and lofty presences of the Unseen of the Unseen, and the seas of his outpourings—the Messengery, the Chosen One—overflowed upon them, and the gifts of his prophetic, Mawlawian openings followed upon them, because every grace that appears in the spiritual and human worlds is from him and to him, and every secret that spreads in the luminous and dark temple is through his mediation and at his hands. "And if you count the blessings of Allah, you cannot enumerate them" ³⁵. Or you say that the souls of the people of the supreme veracity ³⁶ and the servants of the veils, the pavilions, and the most exalted station—their birds were in the gardens of Allah's most protected sanctuary and the enclosures of His sublime and most high grace and generosity, awaiting his arrival. When he appeared to them in the manifestations of proximity and election, and the ecstasies of love and selection, the caller of the holy secrets called out to them, and the carpet of the divine, lordly presence was stirred: 'This is the gift of the King, the Truth, and the Beloved of Allah, sent as a mercy to humans, jinn, angels, and all creation. He will appear at a time when people are most in need of one who guides them to a straight path and calls them to a right course, so he will order affairs and regulate the state of the masses. That time may be a period of interval between messengers and division of paths, and none appears fit for this matter and to establish this edifice other than him—upon him be the best of prayers and the purest of peace in every age and time. Allah has gathered for him the excellent conduct and perfect governance, which he alone possesses among all the messengers and prophets, and especially the chosen ones, the beloved, and the saints. By his speciality in that, his proof is established, his message and prophethood are confirmed, his guidance and call encompass all creatures, and his exhortations and wisdom permeate their outward and inward aspects. "The command of Allah has come, so do not seek to hasten it" ³³. So come, that you may acquire from his beneficial sciences and wisdom, and seek the blessing of his numerous secrets and special characteristics, and be adorned with his beautiful manners and praiseworthy attributes, and follow his goodly and pleasing conduct, and his scientific and practical perfections.' Muhammad, the Chosen, the Praised—his witness on the Day of Intercession among humans and jinn. His like has not been among Arabs or non-Arabs, nor have two eyes seen his like, by Allah. Were it not for intercession, his distinction before Allah tomorrow among his peers would not be known. O Master of the Messengers, O Secret of Existence, O Treasure of Congratulations for us, O Essence of Essences! O most perfect of creation in form and character, O most elevated of people in rank and status! Upon you be the purest prayers of Allah, fragrant, as long as the breeze touches the garlands of basil. And upon the Family, the Companions, and all the followers, as long as the branches of the Ghada tree sway. Or you say that these souls, refreshed by the Spirit of Allah, infatuated with the remembrance of Allah, guiding to Allah, calling servants to Allah, roaming in the kingdom of Allah, immersed in the love of Allah, absent in the beauty of Allah, turning with their entirety to Allah—they were awaiting his coming in the gleaming lights of the books revealed from Allah, and the openings of the surahs bearing witness that he is the Messenger of Allah and the Beloved of Allah. When what was to appear of his matter appeared to them, and his star shone and blossomed in the sky of their horizon, their frames yearned for his meeting, and their intellects were absorbed in the beauty of his countenance and radiance. So the voices of the consciences concealed in the secret of Allah, the hidden treasures of the innermost hearts desiring the pleasure of Allah, and the motives of the signs heralding his coming as a mercy to the servants of Allah called out to them: "The command of Allah has come, so do not seek to hasten it" ³³. So be patient with beautiful patience, O people of ecstatic utterances and attractions, and say a sublime word, O people of obedience and nearness, and praise Allah morning and evening, O people of openings and ascents and indications, and thank Him for what He has bestowed upon you of his manifestation among you, O people of pure souls, illuminated hearts, tranquil selves, and purified bodies. And be steadfast, for what is the meaning of haste and rushing before the arrival of the time and the coming of the appointed terms? For the grace of Allah comes to you through his mediation without asking, without haste, without quick movement, without transfer, without retreat, without fasting, without seclusion, without weeping, without groaning, without complaint. For Allah has promised you that from his blessing, and guided you through His love to the best of paths, and protected you through His care from the afflictions of procrastination, idleness, and perils. Stand in the stations of grace and generosity, and the scenes of joy, delight, and blessings, until there comes to you the Gatherer of nations, the Manifest of creation and character, the Master of the procession and the banner, the Imam of Taybah and the Sanctuary, the Eraser of oppression and darkness, the Fountainhead of forbearance, knowledge, and wisdom, the Sayyid of Arabs and non-Arabs, the Pillar of the religion that is touched, the Exalted in ranks and High in aspirations, the Noble of pure lineages, the beginning and the end, the Emancipator of covenants and the Protector.

of the Sanctuary ³⁷, and the Repeller of calamities, evils, and punishments, and the Physician who heals by his glance the apparent and hidden ailments and all pain, and the Messenger praised for his great character in the Surah: "Nūn and the Pen" ³⁸. So may Allah bless him and his family as long as a lover divulges his love and conceals it, and a devotee extols his worth and elaborates in his praise, both in prose and verse, and grant him abundant peace. And praise be to Allah, Lord of the worlds. Master of all people ❖ You are, O Gatherer of nations You are the Opener, the Seal ❖ Blessed are you, beginning and end Possible of existence, Necessary ❖ Unifier of knowledge and wisdom Manifest are you, Hidden ❖ Proclaimer of the secret, Concealer First are you, Last ❖ Clear light in darkness This day you decree what you will ❖ Every mighty one has ruled O Imam ³⁹ of everything ❖ And refuge from punishments You are the manifestation of Allah ❖ You are His House and the Sanctuary Allah's chosen one among creation ❖ O pure of character Perfect in beauty and splendor ❖ O lofty of aspirations Infallibility of creation, sanctuary ❖ O fulfiller of covenants Good are you, Pure ❖ Possessor of glory and generosity Elite of the messengers, followed ❖ Pearl of Arabs and non-Arabs Victory are you, Victor ❖ Owner of the crown and banner Preceding are you, Driving ❖ Firm in might and antiquity Aḥmad ⁴⁰ are you, Praiser ❖ Source of praise and blessings O intercessor of great station ❖ O refuge and stronghold You are Allah's mercy ❖ That encompassed all nations For the Friend ⁴¹ sought your aid ❖ And saw coolness in the fire Like Noah, through you he was saved ❖ And the Speaker ⁴² and the one swallowed ⁴³ The most honorable of all praise ❖ Is for you in Nūn and the Pen Every prose and verse Creator, Originator of souls As long as the full moon appears in darkness Longing for the House and the Sanctuary And Allah's miracle is recounted And blessings upon you from And peace and mercy And upon the Companions, as long as weeps Or you say: The spirits of the people of resolve and discipline, of joy and delight, of contraction and expansion, were awaiting his vision in the form of every name of beautiful shape and script, and every letter of exquisite craftsmanship and dotting. When his traces and worlds became clear to them, and his beginnings and endings appeared to them, and his beauties and generosities manifested, and his wonders and landmarks became evident, they said: "By Allah, this is the sea of generosity that has no shore or bank, and the garden of fruits and blessings, which has coupled blessing with its essence and life as the reward is coupled with the condition, and the sanctuary upon which no anger or displeasure befalls those who seek refuge in its revered presence. His time has come to you, his dominion and authority have prevailed over you, his bounty and beneficence have overwhelmed you, his forbearance and pleasure have encompassed you, his proof and evidence have supported you, his discourse and criterion ⁴⁴ have been recited in your assemblies, his grace and favor have appeared upon you. You were dead, and he revived you with his arrival; ignorant, and he guided you with his wisdom and the lights of his knowledge; coarse, and he brought you together with his exhortations and the jewels of his inscriptions; vile, and he honored you with the visitation of his landmarks and the landmarks of his traces. He is the Physician who healed your ailments through the blessing of his secret and his names, and treated you with his luminous antidote and remedy, and guided you to Allah through his guidance, his conduct, and his following, and made you among the people of his love and the elite of his noble ones. He found you poor and poured upon you from the sea of his generosity, bounty, and giving; blind, and he clarified for you the landmarks of religion and opened your insights with the flashes of his light and radiance, and the tongue of theological knowledge, the verifier, from whose reports and tidings alone the sciences of realities are acquired; the interpreter of the unseen, the divinely guided, from whose rays and brilliance alone the obscurities of subtleties are unveiled; the trustworthy of revelation, the confirmed, from whose palm's touch and the kissing of his limbs alone the apparent and hidden diseases are healed. So, O Allah, bless him and his family with a blessing by which we become among those whom You have disciplined with the discipline of servitude in its beginning and end, and whom You have led along the paths of the people of the secret and speciality in his guidance and ascension, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. To you have ended, from its earth and its heaven, * Desires that have become the utmost of their goal And from your supreme light have become clear the landmarks * To which the soul was guided after its toil Were it not for you, the paths of guidance would not have appeared to it * Nor would they have become evident to creation after their concealment Were it not for you, it would not have attained a station nor obtained * A goal, nor would the bonds of its hope have been strengthened Were it not for you, it would not have stirred to cross deserts * To you, nor would it have stretched out the palms of its supplication Were it not for you, it would not have ridden the backs of rough beasts * Nor would the soul have driven them into the deep of its water So among its hands are guides who called it * And urged the caller of its longing from behind And your bounties called the coarse ones, and they hastened * And from you they attained their request before their call And it became envied for every arrival * At your presence, of sweet-scented blessings So leave me, for I am in joy * At seeing the abode of the beautiful light of its fragrance And I have placed my needs at the door of Muḥammad * Trusting in their success and fulfillment And the greatest of what I complain of are the ailments of my inner self * And the grace of Allah's Messenger is the most effective remedy So reach, O distant abode, with a glance from you * For the symptoms of its disease have toyed with the soul And my heart is thirsty, with harsh dispositions * And from you comes clarity and softness after its harshness It troubles a soul with sins, and if it finds * A compassionate soul, it bestows it with its purity I hope for you in all events as a helper * Who relieves what has befallen it of affliction And how many times, one after another, have you succored it * And removed from it what it feared of its severity And your supreme presence is the center upon which * The rotation of the spheres of the worlds depends To whom else would creation go? Indeed * For them, the pleasure of the Merciful is the path of its rectitude Upon you be Allah's blessing, then His peace * Enduring as long as a leaf sings with its melody And your family and companions, as long as a flower scents * In a garden of light that dawned with its sky Or you say: The spirits of the angels in the heaven of this world and the inhabitants of the seven heavens and the encompassing spheres and the lofty high stations were awaiting his arrival to obtain the virtue of witnessing and vision, and blessing through meeting him, and drinking from the source of his sweeter love and quenching. When they heard of his coming to visit his Most High and Exalted Lord, they prepared to meet him to gain his blessing and to seek the gifts of his grace and his radiant and most glorious secret. When he reached the heaven of this world and the flashes of rays and light, Gabriel knocked at the door. It was said: "Who is with you?" He said: "Muḥammad." It was said: "Has he been sent for?" He said: "Yes." They said: "Welcome to him!"

Was he sent to? He said: Yes. It was said: May God give him life from a righteous brother, and from a sincere caliph. What an excellent brother, what an excellent caliph, what an excellent arrival—the bride of the lofty kingdom has come, the pearl of delicate beauties. So he opened the door and entered, and was welcomed and honored by all who were in those places. He continued thus from heaven to heaven, and its angels welcomed, facilitated, magnified, glorified, and honored him, and kissed the hem of his carpet of names ⁴⁵, and kissed ⁴⁶ until he reached a station where the screeching of pens could be heard, and the greatest of the noble messengers and the mighty angels were prevented from reaching it. Gabriel, peace be upon him, said to him: Advance, O Muhammad, for you are more honored by God than I, and I do not surpass this station; if I were to surpass it by the width of a needle, I would be burned by the light of the might of the Possessor of Majesty and Honor. I have only been permitted to approach the veil for the sake of honoring and exalting you, O master of mankind. When he passed the station of Gabriel, then the station of Michael, then the station of Israfil, then other stations, and reached the station of the king called the Spirit ⁴⁷, he found him a great king, above whom there is no angel among God's angels. His feet are beneath the earth ⁴⁸ and his head beneath the Throne. He has one hundred thousand and seventy thousand heads; in each head are seventy thousand faces; each face has seventy thousand tongues; each tongue has eighty thousand languages, each language unlike another; each tongue glorifies and sanctifies God Almighty with voices unlike one another; from each glorification God Almighty creates angels who glorify and exalt Him, and He makes the reward of all that for this Muhammadan community ⁴⁹ which God honored with his mission, may God bless him and grant him peace. This Spirit—if the people of the earth heard his glorification and listened to it, their souls would depart; and if he wished, he would swallow the heavens and the earths in one of his jaws ⁵⁰. And when he mentions God, pieces of light like great mountains come out of his mouth. The place of his foot is a journey of seven thousand years. He has a thousand wings in full ⁵¹, and he will stand on the Day of Resurrection as a single row in perfection ⁵². Some of the knowers ⁵³ have said concerning this meaning: Know that this king is called in the terminology of the Sufis the Created Truth ⁵⁴ and the Muhammadan Reality ⁵⁵, and that his spiritual spirit and his high luminous aspiration were awaiting his arrival, may God bless him and grant him peace, and longing, and manifesting to him in the manifestations of the unseen secrets and making themselves known. That is because God Almighty looked at this king with the same look with which He looked at Himself, so He created him from His light in a state than which there is nothing higher or nobler in the worlds ⁵⁶, and created the world from him, and made him the locus of His gaze upon the world. And He made among His names the Command of God ⁵⁷; he is the highest of existents in rank and the loftiest in station; there is no angel above him; the angels submit to him and fear out of awe of his majesty and are afraid. He is the master of the near ones ⁵⁸ and the most excellent of the honored ones. God has turned upon him the millstone of existents and made him the pole ⁵⁹ of the sphere of creatures. He has with everything God created a special face that he observes, and in the rank in which God brought him into existence, he preserves it. All the inhabitants of the earths and heavens are generated from his spirituality, and by his command they act in all created things. He has eight forms, and they are the bearers of the Throne ⁶⁰. The relation of the angels to him is like the relation of drops to the sea. The relation of the eight who bear the Throne to him is like the relation of the eight by which the human existence is established from the human spirit, namely: intellect, estimation, thought, imagination, form, memory, perception, and the soul by which the human structure is established and on which it depends. This angel has in the divine world ⁶¹ and the world of omnipotence ⁶² and the highest world and the world of dominion ⁶³ and the world of kingship ⁶⁴ a divine dominance that God created in him, and it has appeared in its perfection in the Muhammadan Reality. Therefore, he, may God bless him and grant him peace ⁶⁵, is the most excellent of creation, and by his rank the creatures seek intercession with God, seek His pleasure, and show compassion. By it God Almighty bestowed favor upon him and made it among the greatest blessings He conferred upon him, saying: "And thus We have revealed to you a spirit from Our command. You did not know what the Book is nor faith" ⁶⁶, by which the hearts of creatures are illuminated and purified. "But We have made it a light by which We guide whom We will of Our servants. And indeed, you guide to a straight path" ⁶⁷—a path of following that does not deviate from the way of truth nor swerve. That is: We made for your spirit a complete face from Our faces, and We alluded by 'revelation' to the creation of his spirit, and by 'spirit' to the face of this great noble angel who is His command, because this angel's name is the Command of God the Great, whose reality cannot be grasped ⁶⁸ nor qualified. To this refers His saying: "And thus We have revealed to you a spirit from Our command" ⁶⁹. He mentioned it with the possessive for emphasis, and made it indefinite ⁷⁰ due to the majesty of that face, as a reminder of the greatness of his rank, may God bless him and grant him peace, the honored and exalted, as in His saying: "And for a day that will gather the people, and that is a witnessed day" ⁷¹. So the indefiniteness indicated the greatness of that day on which souls will regret what they missed of doing good and will be sorrowful. Then God Almighty said: "A spirit from Our command" ⁷², and did not say 'We revealed to you from Our command' because the spirit is the intended purpose of existence, as it is the intended purpose of the defined human temple ⁷³. And His bringing it with the light of the possessive in His saying: "from Our command" is an affirmation and a reminder of the high rank of Muhammad, may God bless him and grant him peace, to whom creatures attribute themselves and are honored. God created this angel as a mirror for His Essence, and God Almighty does not manifest by His Essence except in this angel; His manifestation in all creatures is only by His attributes. He is the pole of the worldly and otherworldly world, the pole of the people of Paradise and the people of Hell, the people of the sand dune ⁷⁴ and the people of the Heights ⁷⁵. The divine reality necessitated in the knowledge ⁷⁶ of God, glorified and exalted be He, that He should not create anything except that this angel has a face in it, and the sphere of that creature revolves upon his face. So he is a pole, and this angel does not make himself known to anyone among God's creation except to the Perfect Human ⁷⁷. When the saint ⁷⁸ knows his knowledge, he knows things; when he realizes them, he becomes a pole upon which the spirit of the entire world revolves, but by way of deputyship from this angel. Thus, the pole-ship ⁷⁹ in this existence belongs to this angel by way of originality and angelic nature, and to others by way of deputyship and borrowing. So know this, for he is the spirit mentioned in the Book of God Almighty where He says: "On the Day when the Spirit and the angels stand in rows, they will not speak except for one whom the Most Merciful permits and who speaks aright" ⁸⁰. This angel stands in the divine court, and the angels stand before him in rows, i.e., in his service, while he stands in worship of the Truth, acting in that divine presence by what God Almighty has commanded him. And His saying: "They will not speak" refers to the angels, not to him; as for him, he is absolutely permitted to speak in the divine presence.

For he is its most perfect manifestation ⁸¹ and its most excellent locus of manifestation ⁸², and the first to receive the command from the Truth ⁸³ is this angel, who then reveals it to other angels brought near ⁸⁴, who are like his troops, and all of them are created from him, such as Gabriel, Michael, Israfil, Azrael, and those above them, like the angel called al-Nur ⁸⁵, who stands beneath the Preserved Tablet ⁸⁶ and is called al-Qalam ⁸⁷, and others among the exalted ones who were not commanded to prostrate to Adam. End. People have differed concerning the comparison between angels and humans. Imam al-Bayhaqi said in Shu'ab al-Iman: People have spoken, both anciently and recently, about the comparison between angels and humans. Some have held that human messengers are superior to angelic messengers, and human saints are superior to angelic saints. Others have held that the highest assembly ⁸⁸ are superior to the inhabitants of the earth. Each of these two opinions has an apparent aspect. Those who hold the first argue that angels were created without lust, and whoever worships God while his nature is kneaded with passion and lust, his worship is superior. Do you not see how, when an angel was afflicted with lust, he was mentioned in connection with sin, and the story of Harut and Marut ⁸⁹ was mentioned? He then narrated it through three chains, and then reported from Abdullah ibn Salam that he said: The most honored of God's creation to God is Abu al-Qasim ⁹⁰, may God bless him and grant him peace. It was said: May God have mercy on you, and where are the angels? He said: The angels are a creation like the creation of the earth, the creation of the sky, the creation of clouds, the creation of mountains, the creation of winds, and the rest of creation, and the most honored of creation to God is Abu al-Qasim, may God bless him and grant him peace. He also reported from Ibn Abbas that he said: God Almighty preferred Muhammad over the inhabitants of heaven and over the prophets. They said: And what is his preference over the inhabitants of heaven? He said: God said to the inhabitants of heaven: "And whoever among them says, 'I am a god besides Him,' that one We will recompense with Hell." And He said to Muhammad, may God bless him and grant him peace: "Indeed, We have granted you a clear conquest, that God may forgive you your past and future sins." He also reported from Ibn Umar that the Messenger of God, may God bless him and grant him peace, said: Is there anything more honored to God Almighty than the son of Adam? It was said: O Messenger of God, not even the angels? He said: The angels are compelled ⁹¹, like the sun and the moon. Al-Bayhaqi said: This is unique to Ubaydullah ibn Ghanim al-Sulami from Khalid al-Hadhdha' and Ubaydullah. Al-Bukhari said: He has strange things. He said: Others narrated it from Khalid al-Hadhdha' as a saying of Ibn Umar, and that is correct. He said: Those who hold the other opinion are more likely to say: If success in obedience is from God Almighty, then the most excellent must be the one for whom His success and protection are greater. And when we find that the obedience that exists through His success and protection is greater from the angels, then they must be more excellent by that. End of what the pen has written in this field. Or you may say that the spirits of the luminous structures ⁹² and the individuals extracted from the houses of agreements ⁹³ inhabited by the secrets of letters, names, and Quranic verses, and the worlds generated from the four natures—fiery, earthy, airy, and watery—and the spirits that dominate them by force and conquest, which are the Gabrielic, Michaelic, Seraphic, and Azraelic ⁹⁴, and the incantations ⁹⁵ that bring them from distant regions, depths of seas, islands, inhabited and empty places, were awaiting his arrival in the stations of particularity and specialization, and the manifestations of gifts and lordly openings ⁹⁶, and the enclosures of the secrets of the Divine Presence ⁹⁷ and the individual descents ⁹⁸ of divine pleasure. Then the voices of holy aspirations and the sovereign kingdom called out to them: "The command of God has come, so do not hasten it" ⁹⁹. And they yearned: "There has come to you from God a light by which you may illuminate yourselves from the darkness of the veils of psychic natures and the whisperings of hearts veiled by coverings of ignorance and the dense layers of dark barriers, and a clear Book by which God guides those who follow His pleasure to the ways of peace and brings them out of darkness into light by His permission and guides them to a straight path" ¹⁰⁰. So those spirits rejoiced at what they heard and were glad, and they became devoted to his remembrance in the unseen of their identity and concealed themselves, and his secret permeated their natures and temperaments, thus magnifying their distinction among all existents and becoming famous. And what they had felt of the loneliness of loss and separation left them, and what they had deemed distant—the vision of the ornament of ornament ¹⁰¹ and the light of the blackness of the eye ¹⁰² and the bride of the station of "two bow-lengths" ¹⁰³—drew near: my master and lord, the Messenger of God, may God bless him and grant him peace, noble in both origins ¹⁰⁴ and honorable in both lineages ¹⁰⁵, who said: "I was sent with the Hour like these two," and he pointed with his two fingers ¹⁰⁶, to what was revealed to him of its knowledge, ambiguous to humans and jinn and all the two weighty ones ¹⁰⁷. In this sense, when Gabriel, peace be upon him, passed by the inhabitants of the heavens sent to the Prophet, may God bless him and grant him peace, they said: God is great, the Hour has come. It is also narrated that when the angels heard the revelation of the Quran, they fainted with a faint that made the mountains crumble, and fear, terror, and dread increased among them: "If We had sent down this Quran upon a mountain, you would have seen it humbled and splitting from fear of God" ¹⁰⁸. Some of the gnostics ¹⁰⁹ said: In this verse there is some reproach with the people of repentance ¹¹⁰, because they do not melt under the influxes of the eternal address ¹¹¹ nor do they perish in the vision of the attributes, nor do they see by them the essence of the Self ¹¹². That is because the one addressed should, after being reproached, be annihilated from himself and from existence in it. Even if mountains were his station in the address, the mountains would crumble and scatter, their solid rocks would split and collapse, and the high peaks would be demolished in the assaults of His lights and the onslaught of the radiance of His moons, since every letter of His address is greater than the Throne ¹¹³, the Footstool ¹¹⁴, Paradise, Hell, the worlds, and time. That is because they knew its reality and acknowledged their inability to bear this great address, as God Almighty said: "But they refused to bear it and were afraid of it" ¹¹⁵—the verse. His standing before Eternity and his ignorance is the lack of his knowledge of the realities of servitude and lordship. Do not plunge, my brother, into the sea of the speech of theologians. Mountains have no intellect, for there are spirits and intellects known only to God. God Almighty said: "O mountains, repeat [praises] with him" ¹¹⁶. Were it not for what is there of that, they would not have accepted the address with which He addressed them. For some of the address and the direct engagement with the command cause them to descend from fear of God, as God Almighty said: "And indeed, among them are some that descend from fear of God" ¹¹⁷. And fear is the place of knowledge of God and His address. In it is another indication of the honor of the Prophet, may God bless him and grant him peace.

God bless him and grant him peace, and his community, because they bore what the mountains could not bear with their strength, so they bear it through the taste of the address ¹¹⁸ and the unveiling of the veil ¹¹⁹, and the joy in the stations ¹²⁰. Ibn 'Ata' said: He alluded to His favor through His saints and the people of His knowledge, that nothing can stand by its own attributes nor remain with His manifestation ¹²¹ except those whom God strengthens for that, and they are the hearts of the knowers ¹²²; they stood for Him by Him, not by other than Him, and He is the one who stands by them, not they. Thus said the Master ¹²³: This address is not in the way of reproach with them, but rather it is in the way of praise and the declaration of His singling them out with strength. He said: "If We had sent down this Qur'an upon a mountain" ¹²⁴ it would not have been able, and it would have become humble; but these were singled out with this strength until they were able to hear His address. End quote. The descent of the Qur'an is among the signs of the Hour ¹²⁵, whose knowledge is entrusted to our Great and Exalted Lord. The prophets were thunderstruck ¹²⁶ by the sweetness of His speech, because when God speaks of mercy, He speaks in Persian, and when He speaks of punishment, He speaks in Arabic. When they heard the Arabic, they thought it was punishment, so they were thunderstruck with a thunderstrike of fear from it, "those in the heavens and those on the earth, except whom God wills" ¹²⁷, the Possessor of Might and Majesty. How would they not be thunderstruck, when the speech of the Truth ¹²⁸ rends the livers of those who fear their Lord and cuts from them the veins and joints? And it is eternal ¹²⁹, so it is more fitting that spirits and bodies, from the greatest of men, should melt under the assaults of His might. The Truth, glorified be He, by His essence bears His attributes, not other. And he, peace be upon him, was supported by being described with the Truth, so he bore the Truth by the Truth. The Qur'an became subtle upon his heart, heavy upon those who do not understand it, for the Qur'an is borne by its beauty; where it is unveiled, it becomes subtle to its people, and where it is not unveiled, it is heavy upon other than its people. Abu Bakr ibn Tahir said: None bears it except a heart supported by divine success ¹³⁰ and a soul adorned with divine unity ¹³¹; they are the heart of Muhammad, may God bless him and grant him peace, and his soul, and whoever can bear what he, peace be upon him, bore of receiving the address through witnessing ¹³², because he was supported by infallibility ¹³³ and singled out with wisdom. End quote. Or you may say that the higher spiritual worlds ¹³⁴, the heavenly, the ecstatic ¹³⁵ in the beauty of God and the attributes of His holy essential perfections—they are those expressed as the world of divine power ¹³⁶, the world of divinity ¹³⁷, the world of mercy ¹³⁸, the world of meanings, the world of proximity and nearness ¹³⁹, the world of witnessing and direct vision ¹⁴⁰, and the world of unveiling and clarification—they are not from the world extracted from the elements and natures, nor from the moon's stay in the fortunate houses ¹⁴¹ and the observance of noble times, hours, and ascendants; rather, they are the noblest of God's creation, for they are created from the light of unity ¹⁴² and oneness ¹⁴³, the might of eternity ¹⁴⁴, the essence of self-sufficiency ¹⁴⁵, and the majesty of grandeur ¹⁴⁶. They were hoping for the arrival of the one who saw his Lord with his own eyes ¹⁴⁷, and who confided in him in the station of particularity ¹⁴⁸, and who placed him in the station of proximity to Him, and chose him for Himself—my master and lord, the Messenger of God, may God bless him and grant him peace—for he is the sun of the sphere of every heaven, the imam of every divine presence ¹⁴⁹ whose rank is high and exalted with God, and the seed of every tree whose branch flourished in the gardens of sovereignty ¹⁵⁰ and dominion ¹⁵¹ and grew. The glad tidings of joys and the affections of mercies and kindnesses called out to them: "The command of God has come, so do not seek to hasten it" ¹⁵². For the glad tidings of His mercies appeared to you before creation ¹⁵³ and formation, and the lights of his prophethood and messengership were shown to you while Adam was between water and clay ¹⁵⁴. In him is the precedence of the foremost ¹⁵⁵ to the manifestations of the gracious self-disclosures ¹⁵⁶, and through him is the attainment of the followers to the ranks of divine gifts and openings ¹⁵⁷. Through him the faith of the trusting ones was strengthened, so they relied on their Lord in secret and in public. Through him appeared the particularity of the truthful ones, in whose hands God placed the keys of the treasures of His secrets and whom He dispatched in His sovereign kingdom ¹⁵⁸. Through him was perfected the desire of the lovers who annihilated their annihilation ¹⁵⁹ in the love of the chosen, luminous one ¹⁶⁰. Through him were colored the states of the tasters ¹⁶¹ who drank with the fullest cup from the springs of the sources of his Kawthar-like ¹⁶², Self-Sufficient ¹⁶³ effusions. Through him were established the feet of the firmly rooted ¹⁶⁴ who take knowledge from God in the meanings of the obscure subtleties of the Furqanic ¹⁶⁵ descents. And in the beauty of his Muhammadan splendor, the eyes of the beholders were dazzled; when they heard praise of his noble qualities, they cast off restraint and tore the garments of their hearts with the swords of his ecstatic attractions ¹⁶⁶ and the lightning flashes of his rapturous transports ¹⁶⁷. So bless him, O God, and his family, with a blessing by which we are permeated by the fragrant breezes ¹⁶⁸ of the affections of His merciful mercies, and by which our insights are illuminated with the lights of the gifts of his gnostic sciences ¹⁶⁹, and by which we are watered from the springs of the sources of his prophetic, holy effusions, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O You who make the branches dance with the breezes * and incline the sides with blessings O You who put to shame the shining moon with his face * and the gazelle in his glances O qibla ¹⁷⁰ of wondrous beauty, and to whom * the kings of love have poured out in the presences You are the one who bewildered me and guided me * and left me and took me from my self You clothed the temple of my witness and my witnessed * with the garment of beauty and the noblest of adornments And filled me with the wines of Your secret, so it became accustomed * to draw from the flood of all my waterings And to You I directed my intentions, and I found * nothing but Your existence from all my directions And the veils of my form were lifted from me * so I saw the eye of intention, the secret of my attributes And I rejoiced in You with a holy melody * whose David ¹⁷¹ is continuous in pleasures Let him rejoice who heard the address and did not reject * the unveiling of the veil, so he became the secret of the Essence This is the existence of Muhammad and his station * and his affairs are unfurled banners And God knows best where He places His secret * so submit to Him in all states Or you may say that all the spiritual spirits ¹⁷², and the corporeal and luminous bodies, whose names and named entities are encompassed by the hidden theological knowledge ¹⁷³, and whose form and the wisdom of their secret are uniquely known by the Knower of what was, what is, and what will not be, were a point awaiting his arrival in the space of "Be, and it is" ¹⁷⁴, and a hidden matter ¹⁷⁵ in the knowledge of the unseen, hoping to see the rising of his blessed star and the vision of his face, marked with the glad tidings of auspiciousness and blessing. Then a caller from the hidden secret in the treasuries of the stored unseen, concealed from the perceptions of intellects and the observation of eyes, called out to them: "The command of God has come, so do not seek to hasten it" ¹⁵² because he is the treasure of the protected secret and the herald of good and blessed happiness, and the secret of existence, whose light preceded creation before the meeting of Kaf and Nun ¹⁷⁶. In that sense, he, may God bless him and grant him peace, said: "The first thing God created was the spirit of your prophet, O Jabir" ¹⁷⁷, and it is a simple, abstract substance ¹⁷⁸, not occupying space nor subject to that; rather, it encompasses the lights of self-disclosures and encompasses the types of descents, because God, exalted, created him from the light of His essence, and created the entire world from his spirit and the attributes of his perfections. So he, may God bless him and grant him peace, was manifest in the world through his body, governing in sovereignty ¹⁵⁰ and dominion ¹⁵¹ by his command. The entire cosmos bears witness to the loftiness of his station and the perfection of his virtue, and the world of determination and formation ¹⁷⁹.

It is incumbent by virtue of his proximity to Allah and his connection [to Him], for he is the point (nuqṭah) of every dry and dotted letter, and the secret of every name manifest and ambiguous, and the substance of the supply of every good that has appeared in existence and flowed thereby in the Mother of the Book (Umm al-Kitāb), the Pen (al-Qalam), and the Nūn (ن) of the precious hidden sciences whose witnesses of his Mawlawī openings indicate that he is the sea of the Sacred Law (al-Sharīʿah) and the Reality (al-Ḥaqīqah), overflowing with the secrets of the sciences of the Self (al-Dhāt), the dashing one, and the Nūn (ن) of the shining stars of the signs whose proofs of his prophethood testify that he is the Messenger of Mercy (Rasūl al-Raḥmah), sent to mankind, jinn, angels, and the rest of the nations, and the Nūn (ن) of the beautiful attributes of his Self, whose excellences announce that he is the noble of character, praised for the great moral character in the Sūrah "Nūn. By the Pen" (Sūrat Nūn wa-l-Qalam), and the gathering place of the realities of the subtleties of the eternal, essential, pre-eternal knowledge, and the source of the delicate subtleties of benefits and wisdoms, the healer with the antidote of his treatment of the ailment of the sound and the sick, and the center of the circles of the people of faith and divine unity (al-īmān wa-l-tawḥīd), and the pillar of Islam (al-Islām) and the support of the upright religion (al-dīn al-qawīm), and the adornment of the individuals whose breasts Allah has gladdened with the coolness of contentment and submission (al-riḍā wa-l-taslīm), and whose hearts He has delighted with the shining lights of his love, so they strove with all earnestness in seeking his pleasure until they succeeded in his companionship in the highest paradises (39) and the Garden of Bliss (Jannat al-Naʿīm). So send blessings, O Allah, upon him and upon his family, a blessing by which You purify us from every blameworthy attribute, and by which You make us among those who strive in Your pleasure and his pleasure, so that he may come to You with a sound heart (qalb salīm), by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. ❖ His intercession (al-shafāʿah) on the Day of Judgment is comprehensive ❖ Beyond the prophets, there is no denial of that ❖ He has been singled out with the Banner of Praise (liwāʾ al-ḥamd) in a number ❖ Of glories, as a reminder for the mindful ❖ Special characteristics with which the Lord of servants singled him out ❖ Surpassing the noble, radiant messengers Or you say: The worlds of spirits (ʿawālim al-arwāḥ) which were formed from the point of his Muḥammadan love—their forms, and were colored by the influxes of his Aḥmadī longing—their states, and were revived by the fragrant breezes of his moist flower—their veins and joints, and were opened by the blessing of his eternal, perpetual might—their doors and locks, and were made permissible by the secret of his Ḥamdī mission—their spoils and booty, were hoping for his arrival in the stations of pardon and mercies, and the abodes of love, nearness, attainment, and closeness, and the sources of gifts and openings (40) and sincerity of dealings, so that thereby he might complete their love and connection and their ascent to the noblest stations and highest degrees, and obtain for them what they desired of miraculous events and insight into the unseen. Then the caller of destiny (al-qadar) and the law of victory, might, and triumph called out to them: "The command of Allah has come, so do not seek to hasten it" (Sūrat al-Naḥl, 16:1). So He established me in the stations of glory and pride, and the witnessing-places of light and spreading radiance, and the positions of the stars of revelation that announce the coming of the awaited bride of the kingdom, and the Messenger of Mercy praised in the rose and the breast, and the ornament of ornaments who is like the ruby among stones, and the opening of the openings of spirits and forms, and the secret of the meanings of the verses and the openings of the Sūrahs, for in every letter of them he has a manifest meaning, a dazzling light, a conquering secret, and a witness that testifies that he is the light before whose spirituality the angels prostrated while he was in the loins of Adam, who is called in the world the father of mankind (Abū al-Bashar) and on the Day of Resurrection is called the father of Muḥammad (Abū Muḥammad) as an honor for him—may Allah bless him and grant him peace—because he is the secret of the Adamic creation (41) and the rising-place of the Most Holy lights, whose love is stored in thoughts and reflections, and the engraving of the tablet of the exalted sciences of the Self, whose fame is widespread among the inhabitants of the Highest Tablet (al-Ṣafīḥ al-Aʿlā) and the servants of the veils and pavilions and the bearers of the Throne (al-ʿArsh) and the people of the desert and the settled lands, and the Beloved who said: "Verily Allah the Exalted, when He created Adam and infused the spirit into his body, commanded Gabriel to take an apple from Paradise and squeeze it into his throat. So he took it and squeezed it into his mouth, and from the first drop I was created, from the second Abū Bakr, and from the third ʿUmar." To the end of the ḥadīth with a sound chain of transmission and report, as related by al-Muḥibb al-Ṭabarānī in his flourishing garden of branches and flowers, where he said: The Messenger of Allah—may Allah bless him and grant him peace—said: "Gabriel informed me that Allah the Exalted, when He created Adam and infused the spirit into his body, commanded me to take an apple from Paradise and squeeze it into his throat. So I took it and squeezed it into his mouth, and Allah created from the first drop you, from the second Abū Bakr, from the third ʿUmar, from the fourth ʿUthmān (42), and from the fifth ʿAlī—may Allah be pleased with them and upon our Prophet be Allah's blessings and peace. Then Adam said: 'O my Lord, who are these whom You have honored?' He said to him: 'O Adam, these are five things from your progeny, and they are the most honored of all My creation to Me. The first of them is the most honored of the prophets and messengers, and they are the most honored of the prophets and messengers.' So when Adam disobeyed his Lord, he said: 'O my Lord, by the sanctity of those five whom You have favored, except that You relent upon me.' So Allah relented upon him." End.

O Allah, relent toward us through their station with You, and cause us to die in love of them, O Most Generous of the generous, O Most Merciful of the merciful, O Lord of the worlds. And recite: ❖ Indeed I love Abu Hafs and his party ❖ As I love 'Atiq, the companion of the cave ❖ And I have accepted 'Ali as a guiding example ❖ And I am not pleased with the killing of the elder in the house ❖ All the Companions are for me a guiding example ❖ So is there any shame upon me for this saying? ❖ If You know that I love them not ❖ Except through Your love, then free me from the Fire. How noble is that point by which the pen flowed in the world of origination and formation ¹⁸⁰, and the Truth ¹⁸¹ extolled its rank in the sacred hadiths ¹⁸² and the clear Book, and caused its tree to grow in the gardens of honor, might, firmness, and establishment, and made its Ahmadite ¹⁸³ fruits to be gathered at every time and season, and praised its four caliphs ¹⁸⁴ by saying that whoever loves them will have abundant reward that cannot be quantified nor counted by any possessor of alertness, intelligence, and sound mind. Among that is what was related from him, may Allah bless him and grant him peace, that he entered the mosque one day and said: "O Abu Dharr, come!" Then he called for the congregational prayer with the Messenger of Allah, may Allah bless him and grant him peace. When he called, the Emigrants and Helpers gathered, and he, may Allah bless him and grant him peace, stood up as a preacher, praised Allah and extolled Him, then said: "O company of Emigrants and Helpers, shall I not tell you of a greeting with which the Almighty ¹⁸⁵ greeted me from above seven heavens through the hands of Gabriel, peace be upon him?" They said: "Yes, O Messenger of Allah." So he brought out from his sleeve a quince, and the quince was glorifying Allah and praising Him with a fluent, eloquent tongue. The Emigrants and Helpers marveled at its speech and the beauty of its voice. Then the quince said: "O company of Emigrants and Helpers, are you amazed at my voice and the beauty of my speech? By Him who sent Muhammad, may Allah bless him and grant him peace, as a prophet with the truth, Allah Almighty created, a thousand years before He created your father Adam, peace be upon him, eighty thousand cities, in each city eighty thousand palaces, in each palace eighty thousand gardens, in each garden eighty thousand trees, from each tree eighty thousand branches, on each branch eighty thousand quinces, under each quince eighty thousand leaves, under each leaf eighty thousand angels, each angel having eighty thousand heads, on each head eighty thousand mouths, in each mouth eighty thousand tongues glorifying Allah Almighty, sanctifying Him, and declaring His oneness, never ceasing for an hour. And the reward of all that is for whoever loves Abu Bakr and 'Umar, may Allah be pleased with them." End. * I love Abu Bakr for the love of our Prophet * And it is our right to love the honored Imam * And the love of Abu Hafs is entrusted * And his abode is in my skin, flesh, and blood * And 'Uthman I have loved beyond my capacity * Like the love of 'Ali in a heart that is tented * I profess thereby the Most Merciful, hoping for His reward * And I fear, if I oppose it, the fire of Hell. And it is also related in this meaning that Gabriel, peace be upon him, came to the Prophet, may Allah bless him and grant him peace, with a tray of bamboo containing four pomegranates, and said: "O Muhammad, this is a gift from the Almighty to the four chosen ones." The Prophet, may Allah bless him and grant him peace, lifted the first, and behold, on it was written: "A gift from the Compassionate Friend to Abu Bakr the Truthful." He lifted the second, and behold, on it was written: "A gift from the Bestowing King to 'Umar ibn al-Khattab." He lifted the third, and behold, on it was written: "A gift from the Tender, the Beneficent to 'Uthman ibn 'Affan." He lifted the fourth, and behold, on it was written: "A gift from the Subduer, the Victorious to 'Ali ibn Abi Talib." Allah Almighty said: "The parable of the Garden which the righteous are promised: therein are rivers of water unstaling, rivers of milk unchanging in flavor, rivers of wine a delight to the drinkers, and rivers of purified honey." ¹⁸⁶ So whoever loves these four will be given to drink from those four rivers. And it is related that four things are feared by everyone, even the prophets: devils, serpents, killing, and hunger. Allah Almighty said to His Prophet concerning devils: "And say: 'My Lord, I seek refuge in You from the whisperings of the devils, and I seek refuge in You, my Lord, lest they be present with me.'" ¹⁸⁷ As for serpents, Allah Almighty said concerning them: "And Moses conceived in his mind a fear." ¹⁸⁸ As for killing, Allah Almighty said concerning it: "I killed a soul among them, and I fear that they will kill me." ¹⁸⁹ As for hunger, Allah Almighty said concerning it: "He said to his servant: 'Bring us our morning meal; we have indeed encountered from this journey of ours fatigue.'" ¹⁹⁰ meaning hunger. And each of the four Companions, may Allah be pleased with them, submitted to one of these four things. As for Abu Bakr, he faced the place of the serpent with his foot and blocked the door against it, lest it go out from his house to the Messenger of Allah, may Allah bless him and grant him peace, thus ransoming him with his own self and comforting him with his companionship. He was struck more than a hundred blows, yet he did not feel nor groan. This is a noble station and a subtle indication in which no one shared with him. As for 'Umar, the devil used to flee from his perception, after the sons of his kind fled from the devil. It is related that he sought permission to enter upon the Messenger, may Allah bless him and grant him peace, while there were women with him asking him and asking for more, their voices raised. He permitted him, and they hastened to the veil. 'Umar entered, and the Messenger of Allah, may Allah bless him and grant him peace, was smiling. He said to him: "May Allah keep your teeth smiling, O Messenger of Allah, may my father and mother be ransomed for you, what made you smile at me?" He said to him: "I marvel at these women who were with me; when they heard your voice, they hastened to the veil." 'Umar turned to them and said: "O enemies of yourselves, do you stand in awe of me but not of the Messenger of Allah, may Allah bless him and grant him peace?" He, peace and blessings be upon him, said to him: "By Him in whose hand is my soul, the devil has never met you going on a path but that he took another path." As for 'Uthman, may Allah be pleased with him, he submitted to killing, seeking thereby what is with Allah of abundant bounty. Had Allah willed, he would have fought them, and he did fight them. 'Ali, may Allah be pleased with him, entered upon him and said: "O Commander of the Faithful, this is my sword in my hand, so command me with your order." He said: "Spare me these people." So 'Ali, may Allah be pleased with him, went and exerted his utmost effort against them, but they refused. He returned to him and said: "They have refused, so command me with your order." He said to him: "I command you to sheathe your sword and sit in your dwelling." Ibn 'Umar, may Allah be pleased with them both, entered upon him and said: "This is my sword, O Commander of the Faithful, so command me with your order." He said to him: "Whoever has a right upon the Commander of the Faithful, let him sheathe his sword and sit in his dwelling." Then Ibn 'Umar said: "Do you leave these people to kill you?" He said to him: "I adjure you by Allah, do not fight."

O son of the Commander of the Faithful, you intend to draw your sword and to sit in your saddle, while his soul did not refuse death, and surrendered to it, and none of the community shared with him in that. As for the Commander of the Faithful, Ali ibn Abi Talib, he accepted hunger and surrendered to it, and the Qur'an has spoken of it where He, glorified be His Majesty, says: "They fulfill their vows and fear a day whose evil is widespread, and they give food, despite their love for it, to the needy, the orphan, and the captive, saying, 'We feed you only for the sake of Allah; we desire no reward from you nor gratitude. Indeed, we fear from our Lord a day that is frowning and severe.' So Allah protected them from the evil of that day and granted them radiance and joy, and rewarded them for their patience with a garden and silk." ¹⁹¹ Peace, like the scent of musk and moist sandalwood, be upon the best of those sent to the non-Arabs and Arabs. Peace from a longing one whose back is burdened by sin, so he is prevented from ascending to the rank of proximity. What recourse does the yearning one have but his tears, when he finds no way to see the Beloved? Indeed, separation has harmed me with my infatuation, the world has become narrow for me, and my distress has been stirred. Longing has left of me only a remnant, which I fear may be exposed to plunder. I have not obtained a visit to the grave of the Beloved, where I might rub my face in that dust. I bring my sorrow near where its proximity benefits, and I complain of matters that my heart is too burdened to bear. I call upon my Beloved, my support and my means, my hope for a day when my vow may be fulfilled. The intercessor of creation on the Day of Gathering, a mercy, for reasons of honor predetermined in the unseen. And whose rank is exalted before God, as has come explicitly in the station of the Books. How many proofs have indicated the truth of his mission, too sublime to be counted by number or writing. Was not the splitting of the moon the greatest sign, and the gushing of water from his fingers in a time of drought? Food glorified God aloud in his presence among his companions. And he had no shadow, because his body was created from light, a statement without falsehood. These are matters, some of which, for the intelligent, are the most complete proof of care from the Lord. So what can a person say in praise of a Master whose praises the Qur'an indicates in its folds? He is the full moon in the horizon of majesty, and his companions are stars guiding those who have strayed from the caravan. The foremost of them, and the truth if he is first, is Abu Bakr al-Siddiq, of vast generosity. The intimate friend of the Messenger of Allah, whose companionship with him has virtue that surpasses the virtue of any possessor of intellect. And after him, al-Faruq, the possessor of resolve and highness, Abu Hafs, known in truth for love. And after them both, Uthman, the most eminent, whose virtues surpass every possessor of virtue. And the fourth of them is the sea of courage, when the fire of thrusting and war blazes: Ali, of high rank in knowledge and lordship, the destroyer of the tyrants of disbelief by killing and striking. Our Muhammad is the best of all creation, the most excellent of those sent, and the most generous of prophets. My sins have surged, and my soul is sick; I fear, for what I have committed, the wrath of the Lord. And we have no resource today but you, and my expectation is good that my sin will be forgiven. So, O Lord, by the Guide to You and his companions and their followers in the east of the earth or the west, by Your Most Beautiful Names, by Your Most High Attributes, by the Tablets of Moses, by the Proximity and the Veils, forgive the slip of the poor one, what he seeks, for Your bounty to those who hope is a flowing companion. And send upon the Chosen One the purest greeting, for the duration of time or as long as the east wind sways the swaying branches. Or you say: Indeed, this Muhammadan point ¹⁹² and the prophetic, chosen jewel ¹⁹³, which is the manifestation of the Qayyumic secrets ¹⁹⁴, the niche of the Subbuhic lights ¹⁹⁵, the material of the materials of the unseen openings ¹⁹⁶ and the Tablet sciences ¹⁹⁷, the spirits were awaiting its realities in the eye of the heart's subtleties ¹⁹⁸ and the subtle wisdom of its wisdoms in the polishing of the descents from the Divine Presence ¹⁹⁹, and the completion of the meanings of its verses in the implication of the discourse of the rational and transmitted glad tidings ²⁰⁰, and the completion of its coming in the spheres of the rising places of the felicitous moons ²⁰¹, and the field of the thoughts and the enlightened, intelligent minds. Then a caller called out: "So be patient for the judgment of your Lord, for you are under Our eyes" ²⁰², which are purified from the pleasures of slumber and the accidents of temporal attributes. And he said: How can he despair and lose hope who hopes for God's regard with the eye of belovedness ²⁰³, and He made him the imam of His Holy Presence ²⁰⁴, and the forerunner of the forerunners to the stations of eternal felicity and the abodes of divine mercies ²⁰⁵, because by him is the establishment of the spiritual and corporeal world, and the life of the luminous and dark body. And there have been imprinted in the mirror of his form the sciences of the first and the last, and there have swum in the seas of his bounty the inhabitants of the heavens and the earths and all the rest of God's creation. "The command of Allah has come, so do not seek to hasten it" ²⁰⁶. So he is the Ha of the bestowed mercy ²⁰⁷, the Mim of the holy kingdom ²⁰⁸, the Dal of the truthful proofs and the accepted, approved signs of prophethood ²⁰⁹, and the rope of Allah that connects to the lofty ranks and high stations, and the gifts and holy openings ²¹⁰, and the high abodes, and the bliss of the gardens and their lofty palaces and their flourishing orchards. So, O Allah, send blessings upon him and upon his family, a blessing by which the clouds of his abundant mercies may pour down upon us, and by which You may gift us with the gifts of his sublime secrets and increasing graces, and by which You may overwhelm us with the materials of his chosen supports ²¹¹ and the abundant, overflowing of his favors, by Your bounty and generosity, O Most Merciful of the merciful, O Lord of the worlds. Or you say: Indeed, this point, whose jewel is extracted from the purity of the light of the Holy Essence ²¹², whose realities are gathered from the subtleties of subtleties and the principles of structures, whose verses are sent down from the heaven of proximities and the enclosures of nearness and closeness ²¹³, whose evidences are supported by the light of the Lordly opening ²¹⁴ and the secret of the Furqanic revelation ²¹⁵, the luminous spirits and holy forms were awaiting its arrival in the manifestations of the sovereign kingdom ²¹⁶, and the sources of the essential light and the manifest unveiling ²¹⁷, before the heaven of intellects was built upon the results of reflection in the dominion of the heavens and the earth and what appeared to existence of His signs manifest to sight, and the earth of hearts was praised, i.e., spread out with the shining lights of His many lights and radiance, and the mountains of souls were anchored with the pegs of firmness and establishment in His love, which is the cause of satisfaction and good pleasure, and eternity in the abode of honor and the paradises of gardens, and the springs of spirits gushed forth with streams of truth and affirmation and good intention in His service and pure faith, and the sun of guidance shone with the lights of His prophethood and message, whose secret permeates the innermost of spirits and bodies, and the moon of sainthood shone with the flash of the lightning of His success, by which is the rectification of states and the establishment of religions, and the stars of the sacred hadiths ²¹⁸ shone with what was kindled in them of the beauty of His beauty and the splendor of His perfection, which the intellects of the masters of eloquence and clarity are bewildered in comprehending their realities. So, O Allah, send blessings upon him and upon his family, the noble chiefs ²¹⁹, and his companions, the stars of guidance and the lamps of darkness.

of sciences and gnosis, a blessing by which You extinguish from us the wrath of the All-Merciful and repel from us the accidents of deprivation and deficiency, and by which You save us from everything that leads us to the path of disgrace, humiliation, and degradation, by Your favor and generosity, O Most Merciful of the merciful, O Lord of the worlds. Or you say: Indeed, this Muhammadan point ²²⁰ manifested in the loci of proximity and nearness, extracted from the affections of mercies and the gifts of contentment and good pleasure, coupled with beautiful virtues and descriptions of noble perfections and beauties, surrounded by brilliant miracles and proofs of signs of great worth and status, supported by the shining lights of prophethood and messengership, universal for the far and near and all existences, which no pen moved by hands and fingers has written, nor ink touched by vessels of craftsmen and hands of events—the souls of lovers were awaiting its arrival at the beginning of every age and time, hoping to see its blessed face, just as the great scholars, priests, and monks gave glad tidings of that, and the evidences of authentic traditions and the verses of the Qur'an called out to them: "The command of Allah has come, so do not seek to hasten it." For its time, coupled with blessing and security, has become dark, and the bird of its fortune, heralding pardon and forgiveness, has called out to you. So it is the eye of every human, the wisdom of every speaker with a tongue, the forerunner of the race; whoever clings to it is safe from the calamities of punishment and loss, and is saved from the trial of the grave, the questioning of the two angels, the lightness of the scale, and traverses the paths of those whom Allah caused to die upon the two words of testimony and sealed for them with faith. ²²¹ So bless him, O Allah, and his family, a blessing followed by repose and fragrance, and succeeded by forgiveness and good pleasure, by which the one who sends blessings is saved from the heat of the blazing fire and the torment of the flames, by Your favor and generosity, O Most Merciful of the merciful, O Lord of the worlds. Allah is Greatest! The proof has appeared. All beauties, even if their beauty is ultimate, Are servants to you, my master. If you say your stature is like branches in slenderness, The branches would lower their faces in modesty. And by your love, intellects have been honored, Just as ears have been honored by hearing your attributes. And your captivating beauty has captivated minds. When I mention you before a lover, his limbs Tremble with ecstasy. Tears flow on the page of his cheek, As if they were fires from its heat. I am the infatuated one; I have not forgotten you for a moment After the Beloved; so has forgetfulness become sweet? O Master of lovers, your love has permeated My heart; is concealment permissible for me? Can love be hidden after it has been spread By the caravans about your servant? Grant me that I have found, with my burning passion, for long ages, What has the ecstasy cured of my sickness? But I console my heart by moving about Until the times reach their end. There is no patience that the Beloved Muhammad bears, He by whose beauty the worlds shone. From the day of his birth, the house was illuminated By his lights, and the archway ²²² was shaken. The extinction of the fire of the Persians reached its utmost limit; Had it not been for him, its fires would not have been extinguished. And in bewilderment, the lake of Sawah dried up in regret, After its sorrowful water source had become thirsty. The lizard spoke to him and greeted him aloud, As did the gazelle, the camels, and the wolves. On the night of the Ascension, in his presences, The All-Merciful distinguished him among His messengers. His Creator, the Dominant, favored him uniquely, And to him He drew near where there are no peers. He received the address as befits his Lord, And his tongue comprehended it after the heart. Without intermediary, he received knowledge from The Mother of the Book, as if it were a flood. How beautiful is his arrival—the Gardens and the Keeper Of its gates, Ridwan, welcomes his coming. He meets him with glad tidings, obeying his command; Before him, no human had entered them. With him are the first ones, their faces Shining like moons, and they are beautiful. How great is the Guide, the Beloved, in a gathering Above all; tomorrow he will have authority. On the Buraq, he has elevation, and his sandal Is a light; by its intimacy, sorrows vanish. His banner is above the heads, its shades A garden for the prophets and saints. His pool and river have the taste of honey, And like stars are the pitchers of his pool. To him the palm trunk yearned, its heart Bewildered by the loss of Taha, the Chosen One. May Allah bless you as long as the east wind blows, And the branches sway in their meadow. ²²³ Then may He be pleased with his family and companions, As long as flowers and basil are fragrant. Or you say: Indeed, this point, by whose beautiful mole the face of time rejoiced and became most exalted, and the proof and the brilliant star were put to shame by its beautiful attributes and descriptions of its beautiful perfections, and snatched with the flashes of its attractions and ecstatic utterances the minds of those yearning for the Living One of al-‘Aqiq and al-Ban ²²⁴ and the station of "two bow-lengths or nearer." The souls of lovers were awaiting its arrival in the stations of closeness and proximity and the delightful stations of union, the familiar places and abodes. Then the caller of sense and meaning called out to them: "What is the benefit of haste, O people of intimacy and endearment, and the unique ones colored by the arrivals of ecstatic utterances and attractions and flashes of states? For what has been written for you of the vision of the Seal of the Prophets and the Master of Messengers will reach you without question or haste; it is but a favor that your Great and Exalted Lord has promised you, and He singled you out for it before the blowing of souls into bodies and the formation of points and shapes. So be steadfast and stand in the station of supplication and entreaty until you achieve the goal and attain your hopes, and succeed in seeing the face of the Beloved, for which one would wish to obtain its vision by sacrificing one's soul, leaving one's family, children, and precious wealth. That is because the ardent lover and the tasting lover always hastens to see his beloved and desires its attainment before the passing of life and the arrival of death; he never ceases to desire his pursuit until he sees him with a vision of direct sight and obtains from him what he hoped for of precious gifts that expand the breasts and delight the eyes, and attains from him what pleases him in his life and after his death of high stations and lofty ranks ²²⁵ and gifts of contentment and good pleasure, and glad tidings of security, happiness, blessing, pardon, and forgiveness. What a point! A Muhammadan, Ahmadine point that has reached the limit of inimitability; a prophetic, Mustafawian lordship whose virtues and bounties have dazzled explicit allusion and the symbols of enigmas; a noble, masterly care that has verified the hadiths of its promises with the glad tidings of the [first] creation, the proofs of the mission, and the sources of fulfillment; a perfect, exalted sainthood whose noble qualities and miracles have clarified the lights of prophethood and messengership, and the authentic traditions whose foundations are established on the principles of reality, not metaphor; a noble, subtle seed whose noble tree grew in the land of Tihamah and Najd and spread its locks over all regions, so its light appeared in the landmarks of Mecca, Medina, the quarter of al-‘Aqiq, al-Ban, and the Hijaz. What a Tihami, Najdi breeze! A blessed, immense, Sa‘di ²²⁶ gift! The yearnings of an enamored lover for seeing its landmarks and ruins intensified, so he abandoned the motives of procrastination and hesitation and sat in its service on alert. It is the unique jewel that does not admit division, the luminous form whose love has settled in hearts in the place of

The spirits are in the bodies, and the divine gift (al-mawhibatu al-raḥmāniyyah) with which the letters and names have adorned themselves with the ornament of their dot (nuqṭatihā) adorns the robes with embroidery, and the lovers rejoiced at the sight of its blessed abodes and its illuminated regions, as the destitute rejoices at the existence of a treasure and a buried hoard. So blessed is he who is named with its Muḥammadan name (al-muḥammadī), and whose love has mingled with his flesh and blood; for he has indeed attained, by Allah, the abundant portion of its greatest pleasure (riḍwānihā al-akbar) and has triumphed. And how honorable is he who belongs to its lofty presence, and whose secret has penetrated the core of his heart, so that he has obtained what he hoped for of its worldly and otherworldly goods and has acquired them. (61) And how successful is he who clings to the rope of its Muṣṭafawī affection (wadādihā al-muṣṭafawī), so that for him, upon the bridge of its Muḥammadan path (sunnatihā al-muḥammadiyyah), there is passage to the abode of honor and crossing. So congratulations to him, then congratulations to him, for what his Lord has honored him with, through its status (jāhihā), of majesty, veneration, ennoblement, and exaltation, and what He has granted him through its blessing on the Day of Resurrection of delight and joy, and expansion and success. And it has been reported concerning the virtue of this Aḥmadī dot (al-nuqṭati al-aḥmadiyyah), which has no peer or likeness among the dots protected from deviation, addition, omission, and error, whose reports are embroidered with sacred ḥadīths (al-aḥādīthi al-qudsiyyah), their compositions safe from distortion, solecism, and excess, whose beauties are adorned with the lights of prophethood and messengership, adorning the bed with a coverlet, from Ka‘b al-Aḥbār (Ka‘b al-Aḥbār), may Allah be pleased with him, that he said: When Allah created Adam, peace be upon him, Muḥammad (62) (ṣallā Allāhu ‘alayhi wa sallam) was set before him. When he looked at him and looked at his splendor, beauty, forbearance, dignity, veneration, exaltation, and the abundance of his lights, he raised his head towards the Throne and saw in its pavilions a great light. He said: “O Lord, who is this whom You have clothed with this splendor, beauty, and dignity, and given this knowledge, forbearance, veneration, and abundance of lights?” And he saw for him a seal shining like the light of the sun. So Allah revealed to him: “O Adam, this is My beloved, My chosen one, and My elect from My creation: Muḥammad (ṣallā Allāhu ‘alayhi wa sallam).” Adam said: “And who is Muḥammad, O Lord?” He said: “O Adam, he is from your progeny.” He said: “And who is Muḥammad, O Lord?” So Allah revealed: “He is the possessor of the Great Intercession (al-shafā‘ati al-kubrā), and he is the lamp of the people of Paradise. Whoever clings to his light is saved and will be with him in Paradise.” So bless him, O Allah, and his family, with a blessing that will be for us a protection from evil deeds and a shield, and by which You will preserve us from the rebellious devils, humans, (63) and jinn, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. And for the book of pardon and forgiveness, renowned for blessing and title—and no pride—O son of al-Khaṭṭāb, do you know who I am? I am the one whose name in heaven is Aḥmad, on earth Muḥammad, in the seas al-Māḥī (the Eraser), on the Day of Resurrection al-Ḥāshir (the Gatherer), in Paradise Abū al-Qāsim, and in the Fire al-‘Āqib (the Last). (70) That is: no prophet comes after me—and no pride. The transmissions from the trustworthy have been recurrent * that you are, in splendor, unique in attributes. Banners of beauty have unfolded to a beholder * in your face, unable to bear constancy. The insights have turned, yearning * towards you, apart from the lords of essences. The hearts have covenanted upon attraction * to you, with the sweetness of nearness, hoping. The spirits of creatures have been watered from you * as gardens are watered by the Euphrates. From you the origin of good has been rooted eternally * so your good, from past and future, narrates. Blessed is He who granted you every good * and gave from you the supply of gifts. You bestow upon the lowly and the lofty * and are gracious to the base and the noble. The perfection of your praise cannot be counted * beyond the sand and the plants. Your most precious love has followed in my heart * so I understood by it a preacher among the guides. Blessings upon you have followed perpetually * and upon your family and the exalted Companions. Or you say: Indeed, the structures of his noble, blessed, immense, great in rank, and magnificent names, with which his Lord named him in the clear Book of His Mighty (kitābihi al-‘azīz), and praised him (71) thereby in His exquisite and concise speech, are: “Ṭā Hā. We have not sent down the Qur’an upon you that you be distressed.” (Qur’an 20:1-2) And “Yā Sīn. By the Wise Qur’an.” (Qur’an 36:1-2) Whose letters indicate the honor of his pure essence and his illuminated, most pious heart, and the loftiness of his rank and the highness of his venerated, most pious presence. They were awaiting his arrival in the space of luminous obediences and the unseen of the identity of the holy hā’s (hā’āt al-qudsāniyyah), just as the witness of truth informed of his arrival from pre-eternity (al-qidam) to pre-eternity, and from pre-eternity to the execution of the decree and the completion of the firm command. That was when He brought forth his spirit from the light of the unseen and the subtleties of the hidden secret, and flew with it in the circle of the identity of the unseen to seek the holy, high Essence and to witness the eternal, pre-eternal attributes, until he reached the Truth by the Truth, found the Truth by the Truth, and knew from the Truth by the Truth what is in the Truth. Then the caller of the Truth from the Truth called to it: “The command of Allah has come, so do not seek to hasten it.” (Qur’an 16:1) So be patient, for he is my desire from creation and the guide of creation to the path of the Truth. For I have folded under the letters of his names the magic of pre-eternities (72) and eternities, and the results of the secrets of particulars and universals, and I have raised him in the ascents of exclusive manifestations and the best stations of descents, until he was from me “the measure of two bow-lengths or nearer” (Qur’an 53:9), and I clothed him with the robes of my Lordship and adorned him with the jewels of my attributes and my most beautiful names. So blessed is he who is named with his noble, most exalted name, pure and exquisite in word and meaning. For he is the full moon of the horizon of the heavens of pre-eternity and the diver into the lexicon of generosity, whose rank’s reality minds have failed to grasp, and hearts have wandered in the valleys of his love, and spirits have flown with longing to visit his station and circumambulate his Ka‘bah. Al-Wāsiṭī said: “As for his name Ṭā Hā, it is derived from al-Ṭāhir al-Hādī (the Pure, the Guide), meaning: you are pure through us, guiding to us.” End quote. As for his name, peace and blessings be upon him, Yā Sīn, his Lord named him with it to honor his great station, to elevate his lofty rank and the highness of his magnificent status, and He swore by his messengership in the clear Book of His Noble (kitābihi al-karīm) with His saying: “Yā Sīn. By the Wise Qur’an. (73) Indeed, you are among the messengers, upon a straight path.” (Qur’an 36:1-4) So understand, O intelligent one, what his Lord, the All-Hearing, the All-Knowing, the Kind, the Merciful, addressed him with (73) in a direct address on the carpet of His Lordship, with precedence, honor, veneration, and exaltation after the honor of the oath by Himself and His attributes, because the one sworn by is eternal, and the oath by the eternal manifests the excellence of his comely presence and the loftiness of his magnificent, immense rank. The oath is not by something that emerged from non-existence, like his laws and virtues by which his upright religion and his perfect, comprehensive law are established. Then, indeed, the yā’ in Yā Sīn alludes to the Day of the Covenant (yawm al-mīthāq) in which the prophets were bound to believe in him and affirm what he brought, and the sīn alludes to his secret with his Lord, which He commanded him to conceal from all.

His creation, and His secret which He commanded him to convey to all His servants, and His secret which He deposited in the unseen of His Ipsseity ²²⁷ and commanded him to cast it into the innermost hearts of the lovers in Him and the beloved ones before Him from among all the Pegs ²²⁸, the Nobles ²²⁹, the Righteous, the Saints ²³⁰, and all the Poles ²³¹. It is as if He said: I swear by the Yā’ of the Day of the Covenant ²³² in which I took from the prophets faith in you, O Ahmad, and by the Sīn of the secret which I deposited in you and singled you out with, and by the Wise Qur’ān, indeed you are among the messengers upon a straight path. Ja‘far al-Ṣādiq said: He intended by Yā Sīn ²³³ “O my Master,” addressing His Prophet, upon him blessings and peace, with that. And for that reason, upon him blessings and peace, said: “I am the master of the children of Adam.” And he did not praise himself with that, but rather informed of God’s addressing him with His saying: “Yā Sīn. By the Wise Qur’ān.” And some said: God, glorified be He, swore by three attributes: by Power, the Eminence of Lordship, and the Eternal Speech in His saying: “Yā Sīn. By the Wise Qur’ān. Indeed you are among the messengers upon a straight path.” Or you may say that the Yā’ of Yā Sīn is the Yā’ of the Jasmine of His Holiness, and the Sīn is the Ear of Corn of His Intimacy, and He swore by them in His saying: “Yā Sīn. By the Wise Qur’ān.” Indeed He said: O Jasmine of My Holiness and Ear of Corn of My Intimacy, “By the Wise Qur’ān, indeed you are among the messengers upon a straight path.” Or you may say: the Yā’ is from the Sīn of Yā’, the Spring of the materials of His effusions which God has ripened by watering the gardens of His Paradise and His Intimacy, and the Sīn is the Sīn of His secret by which he called upon a dead person and God revived him for him after his burial in his grave. Or you may say: the Yā’ is from His name Yā Sīn, the Yā’ of His Right Hand by which he used to heal those with infirmities by his touch, and the Sīn is the Sīn of his journey to visit the Presence of his Master, in which he used to hear His address and thus become absent from his senses and the sons of his kind. So bless, O God, upon him and upon his family, a blessing by which You feed us from the honey of his Muḥammadan realities and the fruits of his planting, and give us to drink from the nectar of his love sealed in the bottles of his Muṣṭafawī ²³⁴ affection and the wine of his cup, and save us by it from the calamities of time, its earthquakes, terrors, ill omen, and misfortune, and protect us by it from its trials, afflictions, burden, and filth, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. And I said concerning this meaning, by way of allusion and in accordance with the meaning of the expression for the phrase—and God knows best what these letters allude to of the perfections of my Master and Lord, the Messenger of God, may God bless him and grant him peace, the possessor of warning and glad tidings: Know, may God support you, O my brother, with the light of guidance and success, and make you among the people of love for my Master, the Messenger of God, may God bless him and grant him peace, and of perfect intention and verification, that these names, letters, dots, and forms written in scrolls, vessels, and containers, alluding to the perfections of the attributes of the splendor of beauties and ranks, and the direction of supplication and raising of hands—my Master and Lord, the Messenger of God, may God bless him and grant him peace—there is nothing in them that indicates the limitation of his essential attributes and his Muṣṭafawī characteristics, whether established or elided, specific or general, ambiguous or known, absolute or restricted, transmitted or suspended. That is because just as there is no limit to the perfections of our Master, abundant in beneficence and goodness, so too there is no limit to what He granted His Beloved, may God bless him and grant him peace, of grace, generosity, nobility, and the perfection of the Great Intercession on the Day of Presentation and Standing. So the Ṭā’ of his name, may God bless him and grant him peace, Ṭā Hā ²³⁵, is the Ṭā’ of sensory and spiritual purity; the Hā’ is the Hā’ of the hyle ²³⁶ of the higher and lower spirits; the Yā’ of Yā Sīn is the Yā’ of the Hand of Eternal Power and the royal and angelic dispositions; and the Sīn is the Sīn of eternal felicity and the soundness of hearts filled with the subtle gifts of bestowed sciences and the holy, majestic secrets. So the Ṭā’s, Hā’s, Yā’s, and Sīn’s have vanished in the oceans of his miracles, wonders, and accepted, approved states, and his virtues, excellences, words, and pure, wholesome deeds. For he, may God bless him and grant him peace, is the Pupil of the Eye of Unity, the unique one in sovereignty and glory in the station of particularity alone, and he is the Unseen of the Ipsseity of Oneness ²³⁷; the messengers, prophets, and perfect inheritors are his deputies, may God bless him and grant him peace. And this is the meaning of his being an intermediary between the world and God, and to this alludes his saying, may God bless him and grant him peace: “I am from God, and the believers are from me.” So understand. And on this basis, the meaning of: “Yā Sīn. By the Wise Qur’ān” is: O secret of the Unseen of the Essence recited in God, and the very Qur’ān recited from God according to the arrangement of a wisdom of the Oneness of Essence, “Indeed you are among the messengers” from that high, holy, unitive Presence to this created, interwoven, human, servile scene, “upon a straight path,” i.e., a unitive, self-subsistent path that stands by itself and by the entire world, “a revelation of the Mighty, the Merciful,” i.e., indeed you are a revelation of the Mighty—and He is the One who is not attained except in this Muḥammadan temple—and that is because when He had mercy on the world, He desired to grant them Himself, and He is Mighty, so He descended into their kind. “There has certainly come to you a messenger from among yourselves,” i.e., guiding you to Himself and drawing you to Him, out of care for you and a favor from the very treasury of His generosity upon you, “grievous to him is your distress,” because he is the bearer of you and the agent in you for you, so you have no existence except from the absolute existence of His Essence, “full of concern for you, to the believers” who believe that he is their very essence, “kind and merciful.” But if they turn away and their minds do not accept the vision of Your Oneness in their multiplicities, then say: “Sufficient for me is God,” since divinity encompasses wherever they turn, so the Face of God is complete. Thus He made them witness that they fled from His Right Hand to His Left, and both Hands of my Lord are right.

He, peace and blessings be upon him, was a mercy to all the worlds, to their believer and disbeliever, to their affirmant and denier. Peace and blessings be upon him, his family, and his companions. Then one of the gnostics said: Know that the alif of the name in 'Bismillah' is the essence of Oneness ²³⁸, the sin is its secret, and the mim is an expression of the essence of Muhammadan existence, which is the comprehensive reality of the unseen and the witnessed. Do you not see how the hollow of the head of the mim is the locus of the white dot? And it has already been mentioned to you that the dot is the Hidden Treasure ²³⁹. So it is said: The circle from the hollow of the head of the mim is the locus in which this Hidden Treasure manifests. Do you not see His saying: 'I was a Hidden Treasure and I loved to be known, so I created creation and made Myself known to them, and they knew Me'? Hence the Name is 'Possessor of Majesty and Bounty' in His saying: {Blessed is the Name of your Lord, Possessor of Majesty and Bounty} ²⁴⁰, because if it were a description of 'your Lord', it would be in the genitive case; but 'Possessor of Majesty' is nominative, following 'the Name', not 'your Lord'. So understand. And the mim in the name of the spirit of Muhammad, peace and blessings be upon him, is because the locus in which the Hidden Treasure manifested is the world. It has come in the hadith of Jabir that God first created the spirit of Muhammad, peace and blessings be upon him, then created the entire world from it, as a rank in the hadith. Then the white dot in the hollow of the head of the mim is the essence of Muhammad, His Prophet, who is the Hidden Treasure. Hence it is said that he, peace and blessings be upon him, is a comprehensive reality of the Supreme Essence and the Wise Qur'an, in the manner established in their meaning. Therefore, some exegetes said regarding Ya Sin: The ya in it is a vocative particle, and the sin is 'man' by way of allusion, as if He, glorified be He, says: 'O man', i.e., addressing the essence of Muhammad, peace and blessings be upon him, and saying: 'O man, the essence of My Essence, {and the Wise Qur'an}.' So the Qur'an is coordinated with the essence of the Essence to which 'man' is added, so it is the secret of the Essence and the secret of the Mighty Qur'an, i.e., 'Man of the essence of the Essence, the essence of the Wise Qur'an.' Thus he, peace and blessings be upon him, became a comprehensive reality of the meaning of the High Essence and the Wise Qur'an. In this meaning it is said: 'Messenger of God, O manifestation of divinity, / And O you whose essence is the pure Essence, You appeared in every manifestation of every beauty, / Concealed from the sight of immediate perception, With attributes that are the Seven Oft-Repeated ²⁴¹, / And a Qur'an that is the noble Essence. You were singled out, and you were truly worthy of it, / Your sanctified, incomparable reality. Through attributes every difficulty is overcome, / And through them you gazed upon divinity. For you were before all as a decree, / So your essence is the jurist of essences.' Then know, O lover desiring to serve the master of nations, the interpreter of the tongue of pre-eternity, the manifest of creation and character, the source of sciences and wisdoms, my master and lord, the Messenger of God, peace and blessings be upon him, that God swore by his prophethood ²⁴² and messengership by what He named him in His Mighty Book, as it preceded in His pre-eternity and as the Pen wrote in the Mother of the Book ²⁴³, in His saying: {Ya Sin. By the Wise Qur'an. Indeed, you are among the messengers, upon a straight path} ²⁴⁴. So the ya is an allusion that he, peace and blessings be upon him, is the ya of the jasmine of the flowers of the gardens of His kingdom and His dominion, and the sin is an allusion that he is the sin of the lily of His omnipotence and His mercy, and the cloud of the rain of His mercies flowing from the basins of His awe and His desire, by which the blossoms of the lovers in him and the beloved ones before him came to life in the bright spots of his blessed times and moments. From the fragrant breaths of his prophetic, chosen nature, the universe and its scents became good; from the noble, pure, and virtuous qualities of his character, the conduct of everyone who followed him and was guided by his guidance became beautiful. Every breeze that is perfumed in existence spread and diffused from his fragrant garments, and every perfume collected in vessels and bottles emanated and varied from his sweat. In this meaning, Umm Sulaym said: 'We used to put it in our bottles and found it better than our perfume.' Anas ibn Malik said: 'I never smelled ambergris, musk, or anything more fragrant than the scent of the Messenger of God, peace and blessings be upon him.' Among his special characteristics, peace be upon him, was that when he passed by a path, the path he had traversed was known from the fragrance of his scent. How could it not be so, when God chose him from His creation, selected him for Himself, clothed him with the robe of His belovedness, and singled him out with characteristics not found in others, nor did anyone from creation possess them in secret or public? For he was created and molded upon what makes souls delight in his form and character, and what pleases God and is loved by hearts and inclined to in his laws, doctrines, and ways, so much so that every soul delights at seeing him, takes pleasure in his mention, and expands upon hearing his sermon, because the Exalted Creator cast His love upon him, raised his rank ²⁴⁵, and honored his states and lineage, making him His beloved and chosen one, His intimate and approved one, His elect from His creation and His chosen one. So may God bless him and his family with a blessing that honors his abode, ennobles his final state, and on the Day of Resurrection attains his wish and pleasure, and grant him abundant and exalted peace. And praise be to God, Lord of the worlds. ❖ O you of exquisite beauty, in you is gathered / Every beauty, and the mind is distracted by you. ❖ O leader of the beautiful, my heart is captive / To your command; time listens. ❖ Whenever I remember you, O Muhammad, / My heart trembles in awe. ❖ The fragrance of the essence, you are sensibly and spiritually; / From you a fragrance rises over Medina. ❖ A secretion that Umm Sulaym extracted; / The best of perfume she would collect. And I said by way of allusion in this meaning, with a novel expression and elegant style and structure ²⁴⁶: Indeed, every fragrance that wafts, whether sensory or spiritual, and every benefit that shines, worldly or otherworldly, from the goodly, blessed trees beginning with the letters of the alphabet, and what appears in them of great benefits and special secrets, manifest and hidden, and what diffuses in them of pure, fragrant scents and breezes, is only from the fragrance of the soul of the master of Arabs and non-Arabs, the fountain of sciences, knowledges, and wisdoms, the beautiful of attributes and pure of form and character, the imam of Medina, the permitted and the sacred, the possessor of the procession, the prayer-place, and the banner, the seal of prophethood and messengership, pure in beginning and end, our master and lord Muhammad, peace and blessings be upon him, and honor and generosity, glory and greatness, and the secret of his chosen names, whose virtue is renowned ²⁴⁷ like a fire on a hilltop. Among that is what emanated from the fragrance of his noble names, of great and majestic rank, pure and vast, beginning with the letter alif: al-Abarru billah [the most pious toward God], al-Abtahi [the one of the valley], al-Atqa lillah [the most God-fearing], Atqa al-nas [the most God-fearing of people], al-Ajwad [the most generous], Ajwad al-nisyan [the most generous of forgetfulness], Ajwad al-nas [the most generous of people], Ahmad, Ahyad [the most unique], al-Ahsan [the most beautiful], Ahsan al-nas [the most beautiful of people] in citron, chamomile, anise, lemon-grass, toothbrush-tree, and myrtle.

And among them is what permeated from the fragrance of His noble, illuminated, sacred, subtle, ²⁴⁸ great in degree, exalted names, beginning with the letter Bā’: al-Bashīr ²⁴⁹, al-Baṣīr ²⁵⁰, al-Balīgh ²⁵¹, al-Bayān ²⁵², al-Barr ²⁵³, al-Baḥr ²⁵⁴, al-Bayyinah ²⁵⁵, and Bayyinah min Allāh ²⁵⁶, and al-Bāṭin ²⁵⁷, and al-Burhān ²⁵⁸ in al-Bābūnaj ²⁵⁹, al-Banafsaj ²⁶⁰, al-Bahār ²⁶¹, al-Bān ²⁶², and al-Balasān ²⁶³. And among them is what permeated from the fragrance of His majestic, lofty, goodly, beautiful names, beginning with the letter Tā’: al-Tālī ²⁶⁴, al-Tadhkirah ²⁶⁵, al-Taqī ²⁶⁶, al-Tawwāb ²⁶⁷, al-Tanzīl ²⁶⁸, and al-Tihāmī ²⁶⁹ in al-Tīn ²⁷⁰, al-Tūt ²⁷¹, and al-Tuffāḥ ²⁷² of fragrant scent, lofty. And among them is what permeated from the fragrance of His noble prophetic names, which He is mentioned by in the Torah, the Gospel, the Furqān ²⁷³, and the heavenly books of the Mawlawiyyah ²⁷⁴, beginning with the letter Thā’: Thimāl al-Yatāmā ²⁷⁵ and Thānī Ithnayn ²⁷⁶, in al-Thimām ²⁷⁷ and the fruits of gardens and the pleasant-scented fruits and delicious foods and tastes that one enjoys in both abodes. And among them is what permeated from the fragrance of His luminous, magnified, honored ²⁷⁸ sacred names, beginning with the letter Jīm: al-Jamīl ²⁷⁹, al-Jalīl ²⁸⁰, al-Jadd ²⁸¹, al-Jawād ²⁸², and al-Jabbār ²⁸³, in al-Jāwī ²⁸⁴, al-Jawzā ²⁸⁵, al-Jawz ²⁸⁶, al-Jazar ²⁸⁷, and al-Jullinār ²⁸⁸; whoever tends to them with a secret therein, the onslaughts of worries, griefs, and troubles depart from him, and he yearns to see the face of the Master of the Righteous, the Ornament of the Chosen Messengers, and the most noble of those upon whom night falls and day dawns, my Master and Lord, the Messenger of Allah, may Allah bless him and grant him peace, and honor and magnify him. And among them is what permeated from the fragrance of His beautiful, comely names, clear in proofs and evidence, beginning with the letter Ḥā’: al-Ḥāshir ²⁸⁹, al-Ḥāfiẓ ²⁹⁰, al-Ḥākim ²⁹¹ by what Allah commanded, and Ḥabīb Allāh ²⁹² and Ḥabīb al-Raḥmān ²⁹³ in al-Ḥabaq ²⁹⁴ and al-Ḥinnā ²⁹⁵, whose blossoms he loved and called al-Fāghiyah ²⁹⁶ for the benefits they contain that clear the eyes and heal the bodies. And among them is what permeated from the fragrance of His lofty, great, blessed, eminent, massive names, beginning with the letter Khā’: al-Khalīl ²⁹⁷, Khalīl Allāh ²⁹⁸, Khalīl al-Raḥmān ²⁹⁹, Khīrat Allāh min Khalqihi ^{300 301}, and Khātam al-Anbiyā’ wa al-Rusul al-Kirām ³⁰², in al-Khayrī ³⁰³, al-Khuzāmā ³⁰⁴, al-Khābūr ³⁰⁵, and al-Khayzarān ³⁰⁶, which is used as a simile for moderation and stature. And among them is what permeated from the fragrance of His illuminated names, mentioned in the sacred hadiths and the inscribed books, beginning with the letter Dāl: al-Dalīl ³⁰⁷, al-Dā‘ī ilā Allāh ³⁰⁸, Dār al-Ḥikmah ³⁰⁹, Da‘wat Ibrāhīm ³¹⁰, Da‘wat al-Nabiyyīn ³¹¹, and Dalīl al-Khayrāt ³¹² that leads whoever follows it to the stations of the noble righteous, in Dār Fulful ³¹³ and Dār Ṣīnī ³¹⁴, whose benefits are well-known in the established books of the sages. And among them is what permeated from the fragrance of His names observed with the eye of veneration and glorification, by which He is named from the Presence of the Possessor of Might and Majesty, beginning with the letter Dhāl: al-Dhākir ³¹⁵, al-Dhikr ³¹⁶, Dhikr Allāh ³¹⁷, Dhū ‘Izz ³¹⁸, Dhū Faḍl ³¹⁹, Dhū Ḥurmah ³²⁰, and Dhū Makānah ³²¹ before his Great and Exalted Lord, in al-Dharīrah ³²² of pleasant scent, and al-Dhafar ³²³ encompassing all pure fragrances, among which is al-Misk al-Adhfar ³²⁴; whoever inhales ³²⁵ its scent, his breast expands and the occurrences of worries and fears depart from him. And among them is what permeated from the fragrance of His blessed, healing names, associated with felicity, blessing, and abundant favors, beginning with the letter Rā’: al-Rāḍī ³²⁶, al-Rāghib ³²⁷, al-Rāfi‘ ³²⁸, Rasūl al-Rāḥah ³²⁹, Rasūl al-Raḥmah ³³⁰, Rasūl Allāh ³³¹, Rasūl al-Malāḥim ³³², Rūḥ al-Ḥaqq ³³³, Rūḥ al-Quds ³³⁴, and Rafī‘ al-Darajāt ³³⁵, whose times are surrounded by expansion, joy, delight, safety, and well-being, in al-Rand ²⁴⁸, al-Rayḥān ²⁷⁸, al-Rāwand al-Ṣīnī ³⁰¹, and al-Ruṭab ³²⁵, whose fragrances waft in near and distant regions. And among them is what permeated from the fragrance of His well-known, famous names, possessing magnificent merits and abundant glories, beginning with the letter Zāy: al-Zāhid ³³⁶, Za‘īm al-Anbiyā’ ³³⁷, al-Zakī ³³⁸, al-Zurzumī ³³⁹, Zayn man Wāfā al-Qiyāmah ³⁴⁰, and Zaynahā wa Nūr Ghurafihā wa Quṣūrihā ³⁴¹ by the splendor of his radiant, luminous face, in al-Za‘farān ³⁴², al-Zanjabīl ³⁴³, al-Zarbiyānij ³⁴⁴, and al-Zubd ³⁴⁵, marked by pure fragrances and abundant perfumes. ³³⁶ And among them is what permeated from the fragrance of His most beautiful names, exquisite in wording and meaning, beginning with the letter Ṭā’: al-Ṭāhir ³⁴⁶, al-Ṭayyib ³⁴⁷, Ṭāba Ṭāba ³⁴⁸, Ṭāhā ³⁴⁹, and Ṭā Sīn Mīm ³⁵⁰, whose mention is raised in the enclosures of holiness and the station of Qāba Qawsayn aw Adnā ³⁵¹, in al-Ṭal‘ ³⁵² and Ṭayyibah ³⁵³, which is the tree of Maryam ³⁵⁴, and al-Ṭarfā ³⁵⁵ with ripe branches and beautiful, excellent leaves. And among them is what permeated from the fragrance of His lofty, purified, pure names, beginning with the letter Ẓā’: al-Ẓāhir ³⁵⁶ and al-Ẓafūr ³⁵⁷, which is from al-Ẓafar ³⁵⁸ and victory through Allah’s eternal, everlasting mercy, in Ẓayyān ³⁵⁹, Ẓabyah ³⁶⁰, and Ẓafīrah ³⁶¹, well-known and famous among the herbs of the wilderness. And among them is what permeated from the fragrance of His auspicious, blessed names, manifest in the manifestations of secrets and divine gifts, beginning with the letter Kāf: al-Kafīl ³⁶², al-Kāmil ³⁶³, Kalīm Allāh ³⁶⁴, Kāshif al-Karb ³⁶⁵, al-Karīm ³⁶⁶, and Kāf Hā Yā ‘Ayn Ṣād ³⁶⁷, surrounded by the radiant lights of the Mawlawiyyah ³⁶⁸, in al-Kundur ^{369 337}, al-Kāfūr ³⁷⁰, al-Kammūn ³⁷¹, and al-Kurwiyā ³⁷², beneficial and delicious. And among them is what permeated from the fragrance of His Muḥammadan, Aḥmadian, prophetic, Muṣṭafawian names, beginning with the letter Lām: al-Lisān ³⁷³, Lisān al-Ḥaqq ³⁷⁴, Lisān al-Ṣidq ³⁷⁵, and Lisān al-Tuqā ³⁷⁶, protected from base actions and evil words, in al-Laymūn ³⁷⁷, al-Lifāḥ ³⁷⁸, al-Lawz ³⁷⁹, al-Lubān ³⁸⁰, and Lisān al-‘Aṣāfīr ³⁸¹, beneficial for harmful bodily diseases. And among them is what permeated from the fragrance of His sweet, honey-like, magnified, accepted, pleasing names, beginning with the letter Mīm: al-Mājid ³⁸², al-Māniḥ ³⁸³, al-Mu’min ³⁸⁴, al-Mā’ al-Ma‘īn ³⁸⁵, al-Mubārak ³⁸⁶, al-Mubtahal ³⁸⁷, Mubashshir al-Bā’isīn ³⁸⁸, and al-Mu’ammil ³⁸⁹ in hardships and terrors that frighten the human creation, in al-Muṣṭakā ³⁹⁰, al-Maḥlab ³⁹¹, al-Misk al-Adhfar ³⁹², al-Mandal ³⁹³, and al-Mī‘ah al-Sā’ilah ³⁹⁴, by whose fragrant scent ailments and heart diseases depart. And among them is what permeated from the fragrance of His names of abundant aid, strong ³³⁸, protecting its reciter from every affliction and calamity, beginning with the letter Nūn: Nabī al-Tawbah ³⁹⁵, Nabī al-Raḥmah ³⁹⁶, Nabī al-Ḥaramayn ³⁹⁷, and Nabī al-Rāḥah ³⁹⁸, the protector of whoever seeks refuge with him from worldly and otherworldly trials, in al-Narjis ³⁹⁹, al-Nisrīn ⁴⁰⁰, al-Nammām ⁴⁰¹, al-Na‘na‘ ⁴⁰², and al-Nāranj ⁴⁰³, perfuming with its fragrances the assemblies and pure gatherings. And among them is what permeated from the fragrance of His names of great worth and status, beloved to Allah, beginning with the letter Ṣād: Ṣafī Allāh ⁴⁰⁴, Ṣaḥīḥ al-Islām ⁴⁰⁵, Ṣirāṭ Allāh ⁴⁰⁶, Ṣirāṭ Mustaqīm ⁴⁰⁷, Ṣāḥib al-Wasīlah ⁴⁰⁸, Ṣāḥib al-Faḍīlah ⁴⁰⁹, Ṣāḥib al-Maqām al-Maḥmūd ⁴¹⁰, Ṣāḥib al-Liwā’ al-Ma‘qūd ⁴¹¹, Ṣāḥib al-Shafā‘ah al-Kubrā ⁴¹² on the Promised Day, and Ṣāḥib Qawl ⁴¹³

There is no god but Allah, in sandalwood and in pine, and willow, and whistling, and in sweet thyme, fragrant and beneficial for the servants of Allah. And among them is what has permeated from the sweet fragrance of His blessed, auspicious names ⁴¹⁴, whose secrets are hidden in the innermost recesses of concealed unseen realms, beginning with the letter Ḍād: al-Ḍaḥḥāk ⁴¹⁵ and al-Ḍaḥūk ⁴¹⁶ and al-Ḍārib ⁴¹⁷ with the sword that strikes the disbelieving, wicked ones and the accursed sects, amidst laughter and clamor, and every tree whose roots and branches are fragrant and protected. And among them is what has permeated from the sweet fragrance of His beautiful names, of fair forms and letters, abundant in secrets, saving those who seek refuge in them from the trial of the grave and the terror of the Day of Presentation and Standing, beginning with the letter ʿAyn: ʿIlm al-Īmān ⁴¹⁸ and ʿIlm al-Yaqīn ⁴¹⁹ and al-ʿĀlim bi-l-Ḥaqq ⁴²⁰ and al-ʿĀmil ⁴²¹ and ʿAbd Allāh ⁴²² and al-ʿUrwa al-Wuthqā ⁴²³ and al-ʿAzīz ⁴²⁴ and al-ʿAfuww ⁴²⁵ upon whoever seeks refuge in Him in every terrible terror and fearful matter, in safflower and in ʿarār ⁴²⁶ and in moist aloeswood and in ambergris, whose fragrance strengthens the brain and senses and benefits against cold headache and the described head pain. And among them is what has permeated from the sweet fragrance of His mighty, firmly established names mentioned in the hadiths and clarifying verses, beginning with the letter Ghayn: al-Ghanī bi-llāh ⁴²⁷ and al-Ghanī bi-l-Islām ⁴²⁸ and al-Ghawth ⁴²⁹ and al-Ghayth ⁴³⁰ and al-Ghiyāth ⁴³¹ for whoever seeks His aid in hardships and weighty, grave matters, in ʿāliya ⁴³² and gharf ⁴³³ and ghamlūj ⁴³⁴ and ghar ⁴³⁵ and ghāfat ⁴³⁶ and gharīqūn ⁴³⁷, which purifies the head and benefits against epilepsy and expels the strong, firm excess of the nerves. And among them is what has permeated from the sweet fragrance of His names of high rank, great dignity and glory, beginning with the letter Fāʾ: al-Fātiḥ ⁴³⁸ and al-Fāriqlīṭ ⁴³⁹ and al-Fāriq ⁴⁴⁰ and al-Fārūq ⁴⁴¹ and al-Fattāḥ ⁴⁴² and al-Fajr al-Sāṭiʿ ⁴⁴³, swift in succor and victory, in fāghiya ⁴⁴⁴ and quwwa ⁴⁴⁵ and pepper, beneficial for whoever uses it for cough and chest pain. And among them is what has permeated from the sweet fragrance of His noble names, of great and magnificent rank, beginning with the letter Qāf: al-Qānit ⁴⁴⁶ and al-Qāḍī ⁴⁴⁷ and Qāʾid al-Ghurr al-Muḥajjalīn ⁴⁴⁸ and Qāʾid al-Mursalīn ⁴⁴⁹ and al-Qayyūm ⁴⁵⁰ and al-Qurashī ⁴⁵¹ and al-Ḥasan al-Sīra wa-l-Samīma ⁴⁵², in clove and cinnamon and coriander and sugarcane of dharrīra ⁴⁵³, fragrant with sweet aroma and great scent. And among them is what has permeated from the sweet fragrance of His names mentioned in the noble Remembrance, whose secret is widespread in the Ṭawāsīm ⁴⁵⁴ and the Ḥawāmīm ⁴⁵⁵, and Ṭā Hā ⁴⁵⁶ and Yā Sīn ⁴⁵⁷ and the Wise Qurʾān, beginning with the letter Sīn: al-Sayyid ⁴⁵⁸ and Sayyid Walad Ādam ⁴⁵⁹ and Sayyid al-Anbiyāʾ wa-l-Mursalīn ⁴⁶⁰, and Sayyid al-Kawnayn ⁴⁶¹ and Sayyid al-Thaqalayn ⁴⁶², and Sayyid Walad Ādam Ajmaʿīn ⁴⁶³, named al-Zuʿrūf al-Raḥīm ⁴⁶⁴, in spike lavender and acacia and musk and quince, whose fragrance strengthens the brain and benefits against hot headache and heals eye disease for whoever applies as kohl the infusion of its seed, which cures the sick and ailing. And among them is what has permeated from the sweet fragrance of His names without peer among names, both new and old, famous, elegant, and comely, beginning with the letter Shīn: al-Shāhid ⁴⁶⁵ and al-Shahīd ⁴⁶⁶, and al-Shams ⁴⁶⁷ and al-Shahīr ⁴⁶⁸ and al-Shāfiʿ ⁴⁶⁹ for the people of crimes and blameworthy deeds, in dill and wormwood and anemones and black cumin and the tree of Moses and the tree of Abraham and the tree of Jesus and the tree of Solomon and the tree of Mary, whose fragrance wafts in the assemblies of the people of states and sound tastes. And among them is what has permeated from the sweet fragrance of His names that support those who are named by them with the light of sincerity and certainty, and victory and support and manifest triumph, beginning with the letter Hāʾ: al-Hādī ⁴⁷⁰ and Hudā Allāh ⁴⁷¹ and Hadiyyat Allāh ⁴⁷² gifted to His believing servants and especially to His close friends, in hīrūm ⁴⁷³ and hadhāl ⁴⁷⁴ and halīlaj ⁴⁷⁵ and endive, beneficial as a poultice for hot swelling in the eye and benefits against itching of the eyelids at times. And among them is what has permeated from the sweet fragrance of His honored, majestic names mentioned in the transmitted hadiths and revealed books, beginning with the letter Wāw: al-Walī ⁴⁷⁶ and al-Wakīl ⁴⁷⁷ and al-Wuṣūl ⁴⁷⁸ and al-Wāṣil ⁴⁷⁹, distinguished by noble merits and summarized and detailed generosities, in paper and rose, the rosy one, which when rubbed with the hand emits the scent of rose, and when mixed with nard oil and poured on the head or placed on the forehead and temples, benefits against headache for whoever takes and uses it. And among them is what has permeated from the sweet fragrance of His names magnified in the hearts of the righteous and the saints, and the beloved, the pious, and the pure, beginning with the letter Yāʾ: Yā Sīn ⁴⁸⁰ and Yaʿsūb al-Arwāḥ ⁴⁸¹, the intercessor for his community in death and life, in jasmine and bīrūj ⁴⁸² and gourd, which Allah caused to grow over His prophet Jonah, peace be upon him, the possessor of the lofty station and high rank. And this amount suffices from what is present with me of his prophetic, chosen names, and descriptions of his Muhammadan, Ahmadī perfections, and the fragrances of his sweet, pure breaths, permeating in flowers and grass.

of fragrant and pure scents. As for His noble, honorable, and magnificent names, they cannot be counted nor enumerated, nor can they be confined or exhausted. End. A moon, whenever lightning smiles above my cheek, tears glorify him. His beauty is heart-constricting, a cleft of radiance and a radiant face. Whoever beholds his brilliance in the agate ⁴⁸³ is overcome by exaltation and glorification. The full moon is shamed when he appears with his countenance, just as John ⁴⁸⁴ was shamed by his sight. There are no shadows when his face appears, and his fragrance in the cosmos is spreading musk. Medina ⁴⁸⁵ is fragrant from his scent, so every perfume goes and comes with it. And the creatures are intoxicated by the beauty that that tomb ⁴⁸⁶ contains. The descent of revelation, the seat of high stations, the mine of generosity, in it is a beautiful face. O my passion for his love and my infatuation, would that I knew: will my soul find rest? And blessings upon you, O you whose fragrance is the scent of the cosmos, and it is spreading musk. And among his blessed and luminous names, may God bless him and grant him peace, is what the author of the Dalā'il al-Khayrāt ⁴⁸⁷ indicated in his saying: "And by the Name which You placed upon the night, and it became dark, and upon the day, and it became bright," etc. That name, according to some gnostics, is the name of our Prophet and Master Muhammad, may God bless him and grant him peace. By his blessing, all beings came into existence, and all existents appeared. Without him, no secret of the earth would have appeared; without him, no spring would have gushed forth, nor any river flowed. His light shines in the month of March three times upon all grains, and they bear fruit by his blessing, may God bless him and grant him peace. Without his light, may God bless him and grant him peace, they would not bear fruit. The least of people in faith is one who sees his faith within himself like a mountain or greater, so others are more worthy. And the self sometimes becomes weary of bearing faith and wants to cast it off, but the light of the Prophet, may God bless him and grant him peace, shines upon it and helps it bear faith, so it finds it sweet and pleasant. End. And I said in this meaning, by way of allusion and artistry in the subtle meanings and delicate expressions, that this name indicated in His saying: "And by the Name which You placed upon the night, and it became dark," etc., is the Great and Greatest Name of God, the Holy, the Venerable, the Mighty, the Most Generous, which He has hidden in every name by which He has named Himself, and has manifested its secret in the beginnings of the names of His Beloved, our Master Muhammad, may God bless him and grant him peace, and honor, glory, greatness, generosity, and blessings. This is because the heavens and the earth were "ratq" ⁴⁸⁸, i.e., one upon another: the heaven was closed so it did not rain, and the earth was closed so it did not sprout. Then the Truth split them open with the light of His Beloved, our Master Muhammad, may God bless him and grant him peace, and the secret of his names. So by his blessing, the heaven became clear, and by his care, the earth became spread out, the mountains firmly fixed, the springs gushing forth, the rivers flowing, the sun shining, the moon luminous, and the stars radiant. Then He, glorified be He, explained what He manifested through him of the universals of the two worlds ⁴⁸⁹ and the sciences of the two weighty ones ⁴⁹⁰, and what of His secret permeated the gardens of the Kingdom and the Dominion, and what of His light shone in the treasuries of Mercy and Omnipotence, and what flowed from his basins in all regions and heavens, and what flashed from the lightning of his prophethood and messengership above the Throne and beneath the Earth-Bull ⁴⁹¹. And from that meaning is the saying of God Almighty: "Have not those who disbelieved seen that the heavens and the earth were ratq, and We split them open?" [Qur'an 21:30] i.e., have not those who denied the noble signs and miracles, the shining lights of prophethood and messengership, the flashes of special manifestations and clear signs, the proofs of truthful reports, indications, glad tidings, and foretellings, seen that the heaven of obedience and closeness, and the earth of favor, prayers, and gifts, "were ratq," i.e., attached to each other, and We split them open with the light of Muhammad and the ray of the perfect Ahmadian ⁴⁹² secret, "and We made from water" i.e., from the water of the materials of his outpourings, sealed in the flasks of tawḥīd ⁴⁹³ and faith, supported by the light of revelation and the sciences of the Qur'an, "every living thing" i.e., that revives with the spirit of his Muhammadan spirituality and is nourished by the secret of his Muṣṭafawī ⁴⁹⁴ luminosity. Then He rebuked them with His saying: "Will they not then believe?" because they are drunk and heedless of obeying their Lord, swimming in the sea of their desires and misguidance. By your life, they are surely wandering blindly in their intoxication. "And We placed in the earth" i.e., in the earth of the people of knowledge and gnosis, stored with the light of truth, sincerity, and certainty, "firm mountains lest it should shake with them" i.e., mountains of firm foundation and structure, firmly rooted in the enclosures of proximity and nearness, who contend with destinies through their high aspirations and protect the blood ⁴⁹⁵ with their abundant supplications. "And We made therein" i.e., in the mountains, "broad pathways" i.e., roads leading to God, and paths guiding servants to God, "that they might be guided" to its landmarks illuminated by the light of God. "And We made the heaven" i.e., the heaven of aspirations and receptions, to which their spiritual souls ascend and in which their luminous intellects roam, "a protected roof" i.e., guarded from the rebellious jinn and humans, surrounded by the descending names upon it from the Holy Presence, pelted with piercing meteors whoever among the people of conjecture and guesswork tries to eavesdrop. So blessed are they, the masters of men, the noble heroes, and by them

It unveils worries and fears, and repels the obstacles of disgrace, torment, and punishment, and fulfills needs and matters for those who seek intercession through their rank ⁴⁹⁶ to their Great and Exalted Lord. ❖ O men of the East ❖ and men of the West, ❖ and breasts that vanquish ❖ in the face of calamities, ❖ Where is what has been said of you ❖ of magnificent virtues? ❖ Come to our aid, for we ❖ are between the claws of the past. And some of the knowers ⁴⁹⁷ said concerning His saying, "And by the name which You placed upon the night, and it became dark," up to its end: it is His saying, Exalted is He, to a thing when He wills it: "Be, and it is" ⁴⁹⁸. And Allah has servants who, if they realize ⁴⁹⁹ through His names, things come into being for them, as the Exalted informed about our master Noah, peace be upon him, in His saying: "In the name of Allah is its course and its anchorage" ⁵⁰⁰. And as He informed about our master Jesus, peace be upon him, concerning reviving the dead by the permission of Allah, Mighty and Majestic, and healing the blind and the leper, and as He said concerning our Prophet, peace be upon him: "And you did not throw when you threw" ⁵⁰¹. And other such instances that have come in the Qur'an and the Sunnah, and this also applies to the followers of the messengers, like the story of 'Asif ⁵⁰² and al-'Ala' ibn al-Hadrami ⁵⁰³ and others, which are too numerous to count, and Allah knows best. And in the interpretation of the Fatiha by Imam Abu al-'Abbas Ahmad al-Aqlishi ⁵⁰⁴, it is said that Wahb ibn al-Wardi ⁵⁰⁵, who was one of the substitutes ⁵⁰⁶, said: "If one who is truthful said 'In the name of Allah' to a mountain, it would move." And to this, some of the people of allusions ⁵⁰⁷ referred in their saying: "'In the name of Allah' from you is in the position of 'Be' from Him," meaning that when you say it with certainty, Allah creates your need for you and grants you your request without delay. And al-Hatimi ⁵⁰⁸ counted among the miracles ⁵⁰⁹ the names of creation ⁵¹⁰, either through knowledge of the names or through mere truthfulness, because "In the name of Allah" from you is in the position of "Be" from Him. He said: "And likewise, some of the knowers among the people of creation ⁵¹¹ alluded to it. Do you not see that Allah has subjected to you what is in the earth, and the ships sail in the sea by His command? And concerning the springs, they gushed forth: that is His saying, Exalted is He: "And indeed, among stones there are those from which rivers burst forth, and among them there are those that split open and water comes out, and among them there are those that fall down out of fear of Allah" ⁵¹². And concerning the clouds, they rained: that is His saying, Exalted is He: "Do you not see that Allah drives clouds, then brings them together, then makes them a mass, and you see the rain emerge from within it" ⁵¹³? End quote. And it also became apparent to me another interpretation of this wonderful, exquisite, and sublime meaning, whose noble and beautiful words have been refined, and whose benefits and strange wisdoms in style and structure have been perfected. That is, what is meant by "the name which He placed upon the night, and it became dark" is: upon the hearts of the heedless of repentance and obedience, and it became dark, because the light of faith did not shine upon them; and upon the day of the insights of the knowers, and it became illuminated by the lights of witnessing Him, His proximity, and reaching Him, because they did not neglect Him for the blink of an eye, fearing the desolation of loss and separation, and the veils of modality and weariness; and upon the heavens of receptions ⁵¹⁴ and hearing the address, and they became established, because they are the focal point of the eyes of those who have arrived ⁵¹⁵, and the ultimate ascent of the thoughts of the perfect ones who remember; and upon the earth of souls immersed in goodness and obedience, and it became stable, lest the winds of carnal desires and the whisperings of satanic whims shake it; and upon the mountains of the firmly rooted ⁵¹⁶ in the subtleties of sciences and understandings, and they were anchored, lest the winds of false claims and the assault of human follies and overpowering souls disturb them; and upon the eyes of the masters of realities and gnoses ⁵¹⁷, and they gushed forth with the lights of wisdoms and gifts, and the secrets of benefits, tastes, and ways; and upon the seas of the humble who weep out of fear of Allah, and they flowed with tears of regret and sorrow for what they missed of obedience to Allah and what they did not attain of high station in the ranks of the friends of Allah; and upon the clouds of the materials of the supplies of the unique ones ⁵¹⁸ absorbed in the love of Allah, and they rained with the outpourings of lordly mercies and the growth of holy blessings. Then it also became apparent to me another interpretation: that the name which Allah placed upon the night, and it became dark, is the name of His beloved Muhammad, may Allah bless him and grant him peace, created from the light of His high essence and the attributes of His exalted and sacred perfections. That is because the sky was devoid of beneficial rain clouds, and the earth was bare of the garments of ripe flowers, and the entire cosmos was darkness, with no sun, no moon, no clouds, no rain, no gardens, no flowers, no orchards, no light, no jinn, no angel, no human, no dominion, no sovereignty, no might, no victory, except for voices calling out for the emergence of the master of mankind, and glad tidings heralding his coming for those of true discernment and sound sight, and signs appearing in His saying, Exalted is He: "There has come to you from Allah a light and a clear Book" ⁵¹⁹—the verse. So when his luminous form appeared in the manifestations of beneficent theophanies, and his Ahmadine ⁵²⁰ star shone in the sphere of faith-based happiness, and his signs gleamed in the indications of the Furqanic ⁵²¹ verses, the trees bore fruit through his watering, the flowers became fragrant through his scent, the rains glorified through his supplications, the fruits became good through his blessing, the suns and moons shone through his light, the highlands and lowlands were illuminated by his brilliant signs, the clouds and seas became insignificant compared to the generosity of his right hand, the times and ages became blessed through his noble birth, and the Emigrants and Helpers were honored by his pure companionship. So bless him, O Allah, and his noble and pure family, and his excellent and discerning companions, a blessing by which You save us from the evil of the wicked and the plot of the immoral, and have mercy on us through its blessing in this abode and in that abode, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. Then I also came across another interpretation, consistent in meaning with what preceded and followed it, concerning His saying: "And by the name which You placed upon the night, and it became dark," up to its end. That is, the meaning of "placed upon the night" is: He established it upon it so that its darkness continued until its completion, as some of the knowers said. "And upon the day, and it became illuminated" means: He established it upon the day so that it became illuminated until its completion. "And upon the heavens, and they became established" means: He established them so that they became established until their completion.

That is, it rose high. ﴾And upon the earth, it settled﴿ That is, it became fixed and established. ﴾And upon the mountains, it stood firm﴿ That is, it stood and became stable. ﴾And upon the springs, it gushed forth﴿ That is, water came out from them around the Throne, i.e., from its side. End. And there also appeared to me another noble, exquisite, delightful, and sublime interpretation ⁵²² of this luminous and gentle Name ⁵²³ which God placed upon the night, and it became dark: that it is the name of His beloved, the Muhammadan, the upright, the noble, the exalted in rank, the Chosen One ⁵²⁴, which He placed upon the night of slumber of those who stand [in prayer] for Him in the darkness of the night, and it became dark; and upon the day of the lovers who are engrossed in His remembrance ⁵²⁵ at dawn and dusk, and it became bright; and upon the heavens of the masters of states ⁵²⁶, spiritual tastes ⁵²⁷, and spiritual experiences ⁵²⁸, and they became established; and upon the earth of the souls of the eminent ones adorned with beautiful attributes and noble character, and it settled; and upon the mountains of the pillars ⁵²⁹ who are adorned with the gifts of sciences and gnosis ⁵³⁰ through precious traits, and they stood firm; and upon the seas of the people of ecstasy ⁵³¹ and longing, which God made for them as a vessel to sail in to the presence of their Lord, the Sovereign Creator, and they flowed; and upon the springs of the people of fear who weep out of awe of God with yearning, groaning, and tears from the corners of their eyes, and they gushed forth; and upon the clouds of those who supplicate to God at the times of dawn with the tongue of humility, need, reverence, submission, brokenness, and the request for the answer to prayer, and they poured down with the downpour of mercies and abundant openings ⁵³², gifts, and secrets, and they rained. Upon them be the pleasure of God in the evening and the morning, as long as one is not weary ⁵³³ and calls out with the love of the Chosen One ⁵³⁴ and cries out, and sways with passion and intoxication and falls, and conceals his longing and love until ecstasy overcomes him and he reveals and speaks what is in his heart and discloses. And praise be to God, Lord of the worlds. And for our master, the father, the pious, the ascetic, the devout, the worshiper, the scholar, the gnostic ⁵³⁵, the pole ⁵³⁶, the one who unveils ⁵³⁷, the saint, the pure, the righteous, Abu 'Abd Allah, my master and lord, Muhammad, called al-Salih ⁵³⁸, this poem is about seeking refuge with the righteous and clinging to their coattails. ❖ We are under the protection of the beautiful men ❖ My masters, the righteous, people of success ❖ And my paradise is under the foot of every pious one ❖ Or pious woman, among those who wear the sash ⁵³⁹ ❖ Far be it that they abandon me without provision ❖ Or that I see among people without weapon ❖ In their protection I have placed myself and my family ❖ And through them I seek refuge from the tyranny of winds ❖ And for them my comfort extends, so I attain ❖ Bliss in the evening or in the morning ❖ And when I am in need, I find no intimate ❖ Inspiring in generosity and attaining success ⁵⁴⁰ ❖ I have none but them, and they are my protectors ❖ I have no departure from their presence ❖ And through them I ascend the stations of high rank ❖ And through them I guard against the clash of swords ❖ And through them, whoever transgresses against me ❖ Turns back, frowning, struck by arrows ❖ And through them my sustenance flows and grows ❖ Wherever I am, from all directions ❖ No sorrows afflict me but that ❖ A jealousy from them afflicts me, and then my joy appears ❖ I seek asceticism from them, and it is a path ❖ For them in the forbidden or the permissible ❖ And my guarding against slander, backbiting, ❖ Error, obscenity, and immorality ❖ All this I have sought from my masters ❖ And it is easy for the radiant faces ❖ I am nothing but their servant if they are pleased with me ❖ And they are my provision and the feathers of my wing ❖ And for them my soul finds rest, and from them ❖ I hope to attain victory one day with ease ❖ O for a rest I have asked for, if it were to pass through ❖ It would bring me solace from every reproacher ❖ O men of God, you are my shield ❖ From a time that terrifies my heart with its grimness ❖ O men of God, east and west ❖ I have been imprisoned, so hasten to release me ❖ May God have mercy on whoever rescues a servant ❖ Drunk with his love, not sober ❖ His right is to lament as long as he lives ❖ Since his life has passed without success ❖ O men of God, it is a disgrace upon you ❖ That horses should change in the midst of a pasture ⁵⁴¹ ❖ I ask God to bestow upon us ❖ Your pleasure, for in it is all profit ❖ I ask God to bestow upon us ❖ Your pleasure, for in it is all success ❖ I ask God to face me with an opening ⁵⁴² ❖ From you, my heart, in which is righteousness By the Chosen Prophet, the Imam of creation, The mine of generosity, fidelity, and forbearance. Upon him be blessings, as long as a meadow is green And a branch bends from the blowing of winds. And upon him be peace, as long as a downpour gives drink And light appears, opening in the valleys. And the air is perfumed with the scent of roses, And the lips of every white lily smile. And a singer sings and a nightingale warbles, And a bird soars in the sky with its wing. And there also appeared to me an excellent, lofty, wondrous, strange, exquisite, and splendid interpretation ⁵⁴³ of this noble, exalted, and sublime Name, namely His saying: "And by the Name which God placed upon the night, and it became dark," that it is the Name which God placed upon the night of the brow of the Muhammadan essence ⁵⁴⁴, fragrant with breeze and aroma, and it became dark, i.e., his jet-black hair became black, captivating minds and hearts with its beautiful splendor; and upon the day of his radiant face, and it became bright, and it became like a rose watered by the waters of beauty with crimson; and upon the heavens of the shining lights, and they became established, and their stars were abashed by the brilliance of his Ahmadan ⁵⁴⁵ beauty, lofty in rank and degree; and upon the earth of flowers and blossoms, and it settled and offered its silken garments to his walk, and its beauty increased thereby and rejoiced; and upon the mountains of his illuminated regions, and they stood firm and rejoiced when they saw his luminous face, his kohl-lined eye, his smooth cheek, and his mouth adorned with a gap between the teeth; and upon the seas of his Chosen ⁵⁴⁶ effusions, and they flowed, and the clashing of their waves subsided and entered into the flood of his abundance and merged; and upon the springs of his prophetic gifts, and they gushed forth and watered ⁵⁴⁷ with their streams the gardens of every sorrowful one, and his worry and grief departed and were relieved; and upon the clouds of the rains of his Ahmadan mercies, and they rained, and the gardens of every lover were revived by their abundant downpour, and he followed the paths of the people of goodness and righteousness and pursued them. So bless him, O God, and his family, a blessing by which You save us from the crises of distress and difficulty, and protect us from deviation from the path of truth and crookedness, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. Greet the abodes with wormwood and fragrance, And yearn for a heart longing for the dwellings, sorrowful. And stop at the hills of Sal' and al-Naqa ⁵⁴⁸, perhaps You may fulfill the desires of a lover passionate with love. And return from the hollow of the soft sand, for in it Are gazelles of a herd that hunt lions with their large eyes. A houri-eyed one in the gardens of her cheek, A rose watered by the waters of beauty with crimson.

I tend to her visage the radiant full moon, though * It has become, in the horizon of her splendor, high in station. Glory be to Him who fashioned the musk of the mole from clay * And adorned her pearly smile with a gap. And He made the night from her tresses a dwelling * And her mouth the splitter of dawn with brightness. O queen of the age of beauty, here is my hand * So wound the heart and fear no constraint. The utmost end of the worshippers of beauty is * To perish and sacrifice themselves for you with souls and hearts. In the folds of your fragrance, the breaths of the breeze passed * And perfumed all regions with aroma. What eye has not gazed upon your sight * And what heart has not been stirred by meeting you? O, do you see in me the wind of torment? * And I see the domes of Yathrib, of joyful sight. I spread my gaze when its landmarks appeared * O eye, guide of the abodes of love, rejoice. So be glad with Taybah and inhale the scent of its soil * And from the sanctuary of the Chosen One's chamber, do not depart. For he is the intercessor, and whoever ascends to his garden * To the pulpit of gratitude rises to the highest rank. May the God of the Throne bless him, as long as * His attributes are mentioned in a splendid, joyful praise. And another meaning also appeared to me in his saying: "And by the name which You placed upon the night, so it darkened," up to its end. It is the name that God placed upon the night of the hair of His beloved's head, which was intensely black, so it darkened due to beauty, and the authority of his beauty prevailed over the hearts of lovers, so it ruled and judged; and upon the rivers of his luminous forehead, so they shone with the lights of guidance and dispelled, by the radiance of his light, what had covered eyes and insights from the darkness of ignorance and accumulated; and upon the heavens of the realm of the Divine Presence, to which he ascended to visit his Lord until he saw Him with a vision of the eye and spoke to Him face-to-face without fatigue or separation, so they rejoiced with joy and delight at his arrival to them, and its angels pledged allegiance to him, saying: "Welcome to the Prophet of Mercy and Intercessor of the Community, pure in beginning and end"; and upon the land of the honored places that he trod with his noble feet, so they settled for the descent of revelation therein and became green, excelling over all the seven earths, and their fragrance wafts in the flowers of valleys, hills, and mounds; and upon the mountains of the places that he loved and that loved him, so they became firm and honored thereby over the mountains of the world and every revered and respected place; and upon the seas of waters, so they flowed and their waves calmed and diminished at the generosity of his right hand when they saw the gushing of water from between his fingers, mixed with blessing, grace, and the hidden secret; and upon the springs of wells into which he spat and from which he performed ablution, so they gushed forth and their water became sweet, turning into a pleasant taste and flavor; and upon the clouds of pouring rain, so they rained and the heavy downpours of beneficial rains and abundant showers poured down. So, O God, bless him and his family with a blessing that, through it, blood may flow from us, and abundant blessings may pour down upon us, and through it, may ward off from us the adversities of calamities, evils, and punishments, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. * O eye of the Eye of God, O secret of guidance * O mine of secrets, O treasure of wealth * O opener of the great command, O * O gatherer of the scattered, whose manifestation * O soul of the spheres of the highest and their mover * May God bless you, O you whose light * O point of the beautiful, most upright line * O rising place of lights for the discerning * The completion of the beautiful creation and a point not understood * In order, and before its existence, it was not arranged * And the mover of the distant, greatest orb * Like the sun, dispelling every dark night I said: I have come across a statement by some of the imams, masters, and expert scholars, the leaders whom God has illuminated their insights with the lights of realities and the arts of interpretation, and unleashed their tongues in the sciences of allusions and the subtleties of expression, concerning the meaning of His statement, exalted is He: "Alif Lam Meem. These are the verses of the Book, and that which has been revealed to you from your Lord is the truth" up to His saying: "And it is He who spread out the earth and placed therein firm mountains and rivers" up to His saying: "Indeed in that are signs for a people who use reason." So it appeared to me to quote it here and make it as a supplement to this meaning. So I say, as some of the commentators said: Indeed, the letters of the alphabet in the openings of the surahs are among the ambiguous [verses] whose knowledge God has kept to Himself, and they are God's secret in the Qur'an. So we believe in their apparent meaning and entrust knowledge of them to God, exalted is He. The benefit of mentioning them is the demand for faith in them. Abu Bakr al-Siddiq, may God be pleased with him, said: "In every book there is a secret of God, and God's secret in the Qur'an is the openings of the surahs." And Ali ibn Abi Talib, may God be pleased with him, said: "Indeed, for every book there is a choice part, and the choice part of this book is the letters of the alphabet." An objection was raised against this statement: It is not permissible for God to address His servants with what they do not know. So it was answered: It is permissible for Him to oblige His servants with what they do not comprehend its meaning, like the stoning of the pillars [in Hajj], for it is among things whose meaning is not comprehended. The wisdom in it is the perfection of submission and obedience. Similarly, these letters must be believed in, and it is not necessary to investigate them. And some of the people of knowledge said: They are comprehensible in meaning. Then they differed concerning them. It was said: Each letter of them is a key to one of the names of God, exalted is He. So Alif is the key to the name Allah, Lam is the key to the name Latif, and Meem is the key to the name Majid. And it was said: Alif [indicates] His loftiness, Lam His gentleness, and Meem His sovereignty. This is supported by the fact that the Arabs mention a letter from a word while intending the whole word, as the poet said: "I said to her: Stop, and she said to me: Qaf. Do not think that we have forgotten the swift pace." Her saying "Qaf" means she stopped, so she sufficed with part of the word for the whole. And "al-ijaf" means speed. And it was said: They are the names of God, fragmented. If people knew their composition, they would know the Greatest Name of God. Do you not see that they say "Alif Lam Ra", "Ha Meem", and "Nun", and they do not combine them as "al-Rahman"? And Ibn Abbas said: They are oaths by which God swore due to their honor and merit, because they are the foundations of His revealed books, His beautiful names, and His lofty attributes. He only mentioned some of them, although the intention was all of them, because it is like when you say: "I recited al-Hamdu lillah" and you mean that you recited the entire surah. So it is as if He, exalted is He, swore by these letters that this Book is the Book established in the Preserved Tablet, or it is the Qur'an that I promised to reveal to you. And it was said: There is an implied meaning, and the meaning is: This is the Book that I promised you. And God, exalted is He, had promised His Prophet, may God bless him and grant him peace, to reveal to him a Book that water would not erase and that would not wear out from much recitation. So when the Qur'an was revealed to him, He said: This is the Book that I promised you. End of summary. Then he said: Know that the total letters revealed in the openings of the surahs are fourteen letters in twenty-nine surahs. They are: Alif, Lam, Meem, Sad, Ra, Kaf, Ha, Ya, 'Ayn, Ta, Sin, Ha, Qaf, and Nun. They are half of the alphabet letters, and they are those in the openings of the surahs. Their meanings cannot be limited or enumerated. Each of the knowledgeable scholars, the expert imams well-versed in the arts of sciences, interpreted them according to what God opened to him and explained them according to what...

It was cast into his mind and inspired to him. Then know that all the letters of the alphabet ⁵⁴⁹ point to what Allah honored His Beloved with, of the perfections of His majestic attributes, the beauties of His beautiful character, and the loftiness of His abundant and sublime stations. Thus, Alif points to the Alif of the thousandfold beneficence of his Lord towards him, and the manifestation of His favor upon him in his present state and final outcome. Ba points to the Ba of his clear proof which He manifested through his hands, and His righteousness towards him in his movements and stillness and all his states. Ta points to the Ta of His support, His granting of success, and his excellent manners with Him in his responses and speech. Tha points to the Tha of His praise upon him and His abundant reward for those who send abundant blessings upon him and offer them to him in the morning and evening. Jim points to the Jim of his dazzling beauty and overwhelming majesty, before which kings bow in awe of his grandeur and spread their cheeks for the dust of his sandals. Ha points to the Ha of his wisdom and forbearance, which encompassed the far and near, and he did not hold anyone accountable for what they committed in their deeds and words. Kha points to the Kha of his intrinsic qualities and his accepted and pleasing vicegerency in all his affairs and the rectitude of his state. Dal points to the Dal of his clear proofs and his supplications for his community for pardon, forgiveness, and deliverance from Allah's punishment and retribution. Dhal points to the Dhal of his remembrance of his Lord and the abasement of those who do not act according to his Book and Sunnah, and their dissolution like salt dissolves in water, and their evil end in their station and journey. Ra points to the Ra of his compassion and mercy towards Allah's servants, and his tenderness for his loved ones, his family, and his household. Zay points to the Zay of his leadership and his asceticism in this world and its embellishments and blossoms, which hinder the servant from Allah, occupy him from earnestness in His service, and prevent him from His nearness and union. Ta points to the Ta of his sensory and spiritual purity, and his tranquility through the remembrance of Allah and obedience to Him, in which lies his rectitude, attainment of his goal, and final outcome. Za points to the Za of his overshadowing canopies over creation, and his manifestation in the stations of proximity, his reaching Allah, and his connection. Kaf points to the Kaf of his sufficiency through Allah and His generosity, which has overwhelmed the servants with His abundant bounty and the flow of His gifts. Lam points to the Lam of the brick of his completion, which is the seal of the building of the messengers, peace be upon them, and the tongue of the interpreter of the foot ⁵⁵⁰ that points to Allah through his words and deeds. Mim points to the Mim of his lofty station and his kingdom, supported by victory, triumph, might, and success in all his states. Nun points to the Nun of his noble lineage and the purity of his exalted and sublime court, and his cleanliness indicating his veneration and exaltation of his Lord. Sad points to the Sad of his perfect truthfulness and his protection from the baseness that signals the doer's distance from the presence of his Lord and separation. Dad points to the Dad of the light of his radiant dawn, and his conscience that was resolved upon what pleases Allah, which will bring him in the Abode of Honor to the highest Paradise and the enjoyment of its shades. Ayn points to the Ayn of His care and his might, which no one has attained even if they spent the black of their eyes and their most precious wealth. Ghayn points to the Ghayn of his richness through Allah and his independence through Him in all his affairs, his reliance upon Him, and his annihilation in the witnessing of His perfection. Fa points to the Fa of his divine opening and his grace bestowed upon all creation, such that if his soul were in his hand, he would give it freely for Allah to those who ask and beg. Qaf points to the Qaf of his proximity to his Lord and his acts of drawing near to Him, and his standing in prayer before Him in the darkness of the night with supplication and entreaty. Shin points to the Shin of his healing of the hidden and apparent ailments of hearts, and his intercession for the people of this world and the Hereafter, and his exalted honor through which the honor of the higher and lower worlds was perfected, especially the honor of his progeny, his companions, and his family. Sin points to the Sin of his lordly secret and the brilliance of his chosen light, before which the suns, moons, and all other celestial bodies were put to shame by the light of his crescent. Ha points to the Ha of his upright guidance, his lofty aspiration, and his awe-inspiring majesty surrounded by veneration for his Lord in his turning to Him and his approach. Waw points to the Waw of his universal guardianship over all believers and his love, observed with the care of his Lord and the secret of his splendor and beauty. Lam-Alif points to the Lam of 'none can attain his rank among the prophets and messengers, nor can anyone rival him in his noble distinctions, majestic virtues, and qualities.' Hamza points to the Hamza of his prophetic secrets, his chosen lights, and his rulings that operate in obedience to his Lord's command and compliance. Ya points to the Ya of his ease and blessedness, observed with goodness, might, and happiness in his secret and public, and his journey to Allah and his abiding in the stations of ascent and transition. So, O Allah, send blessings upon him and upon his family, a blessing through which You pour upon us abundant favors, generosity, and bounties, and through which You give us to drink from the drink of his Muhammadan Kawthar ⁵⁵¹ and the nectar of its flowing, and through which You save us from the trial of the grave, the terror of the standing, and its disgrace and burden, and through which You grant us what no eye has seen, no ear has heard, and has never occurred to a human heart of the bliss of Paradise, and through which You gather us with those upon whom You have bestowed favor from among his loved ones, his progeny, and the elite of his household, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. The flow of Your secret in existence is wondrous, * And over it, the veils of souls are a covering.

And from one whose veils of self are torn, he meets beauty without a veil upon it. O my companion, is the prison of love one, or are the many and the lords better? Until when the delay from Su‘da, when the titles for the glory of her beauty have been perfected? The pavilions of noble deeds were pitched in her courtyard by the hand of highness, and the tent-ropes were extended. Where sovereignty, felicity, and sainthood—the doors have been opened for their seeker. And stations that are a holy paradise, in which are maidens of equal age. And subtleties, elegance, vicegerency, and beauties by which the beloved are made happy. Their cups circulated among their lovers by the hand of passion, and the goblets were passed around. From a holy, unseen wine, whose bubbles are the attributes of beings. The engraving of passion offers you the light of its radiance, so you see other-than-It ⁵⁵² veiled from Its face. It has the realities of hearts' flames, and it has the book of hearts' forgetfulness. It is Beauty, and its Hind ⁵⁵³, and Sa‘ada, Salma of passion, Zaynab, and Rabab. And a dust that is intercessory, luminous, dark, solar, and cloud. A tearer, a slayer, an angelic dominion; its sultan robs our intellect. Created beyond commands, its decree is that by which causes subsist. If you wish to unfold an inner matter of it, time would fall short and speech would be prolonged. Say: Indeed, the templates ⁵⁵⁴ of His names—of great worth, majestic, lofty in pride, beautiful, holy, Mawlawi ⁵⁵⁵—which are a surety for every secret and full of every good, and by which His Master named him in His manifest Book and honored him by mentioning them in the sacred hadiths and the clear Book, mentioning some explicitly and some by allusion and implication. They are: the First and the Last, the Benign, the Hidden and the Manifest, the Oft-Returning, the All-Aware, the Helper, the All-Hearing, the All-Seeing, the Compeller, the Wise, the Truth, the Clear, the Strong, the Kind, the Merciful, the Master, the Patron, the Faithful, the Guardian, the Holy, the All-Knowing, the Appreciative, the Witness, the Guide, the Praiseworthy, the Reckoner, the Preserver, the Forbearing, the Oft-Forgiving, the Self-Sufficient, the Firm, the Established, the Trustee, the Tremendous. All these names are among those by which God honored His Prophet and named him from His Most Beautiful Names, and described him with His lofty and beautiful attributes, except that some of them occur explicitly as names of God, while others are not explicit—like Ṭā Hā and Yā Sīn, which some exegetes interpreted—and some are taken from attributes of acts, such as the Bringer of Good News, the Gatherer, the Effacer, and the Caller. The Bringer of Good News is from His saying: "Their Lord gives them good news of mercy from Him and good pleasure" ⁵⁵⁶; the Gatherer from His saying: "And the day We gather them" ⁵⁵⁷ and the like; the Effacer from His saying: "And God effaces falsehood" ⁵⁵⁸; and the Caller from His saying: "And God calls to the abode of peace" ⁵⁵⁹. Also among them are those that occur in the hadith of the Prophet (peace be upon him) as names, and some occur only as verbs, like the Faithful, the Knowing, the Oft-Forgiving, the Mighty—end. It is narrated from Muhammad ibn Jubayr ibn Mut‘im from his father that he said: The Messenger of God (peace be upon him) said: "Indeed, I have names: I am Muhammad, I am Ahmad, I am the Effacer by whom God effaces unbelief, I am the Gatherer at whose feet people will be gathered, and I am the Last." Narrated by al-Bukhari and Muslim. It is narrated "at my feet" with a lightened ya in the singular and with a shaddah in the dual—end. O holy spirit of the Truth, O body of purity, may the One, the Unique, the Eternal bless you. O First, O Last, O Manifest, O Hidden—how can I count your description? O Last, O Gatherer, O Effacer, O Seal, O Opener of the door of right guidance. O Hidden of the Malakut ⁵⁶⁰ and the Jabarut ⁵⁶¹, O essence of purity, O treasure of the secrets of the Eternal. Between nasut ⁵⁶² and lahut ⁵⁶³, you have shown a distinction—what a distinction to rely on! O wisdom of nasut at its existence, O source of lahut, scarce for those who come to drink. O every totality of the particulars of what—O beginning of the Majestic's vision without beginning, O end of the Majestic's vision without end. O ascent of spirits when they rise and to His Most Beautiful Names they draw near to the One. O throne of the secret of the Essence, treasure of Its attributes, O ultimate goal of the highest for those who strive therein. O opener of the locks of hidden secrets, O bringer forth of the door from the darkness of error. O distinguisher of the closure of mysteries for intellects, until the sound belief is realized. You are the one of whom the Mighty said to His might: Ascend to the throne of the glory of the support. You are the one of whom the Tremendous said to His majesty: You are the Tremendous—with me your word is not rejected. You are the one of whom the Generous said to His generosity: If you were to give for all time, your generosity would not be exhausted. May God, whose majesty is exalted, bless you, and the Family and Companions, who are the support. Or you say: Indeed, these higher and lower spirits—luminous and spiritual—which divine wisdom and eternal power required to be marshaled hosts, diverse modes, absolutely concordant in the space of will, unconstrained, forms molded upon Ahmad's love, safe from the subtleties of defects, abstracted, and luminous individuals whose Ahmad's secret permeated their particulars and universals so that by the light of the Truth they became guided and rightly directed, supported—were imprisoned in the secret of the word "Be! And it is" ⁵⁶⁴, and guarded by the eye of solicitude in the unseen of the unseen and the treasuries of the divine knowledge stored away, until his dazzling light shone forth, and they appeared through his manifestation in the loci of things, and gleamed on the forehead of his father Adam (peace be upon him), possessor of the lofty station and high degree, while his luminous body was delayed until he appeared as the seal of the prophets and messengers at the end of the world. His Muhammadan light never ceased to extend all with his chosen effusions and his perfect prophetic secrets, until their states were perfected by the perfection of his Muhammadan law, and their secrets grew by the shining of his Ahmad's lights. So his light (peace be upon him) was the first in primacies, and his manifestation the last in finalities, and his book comprehensive of rational and transmitted meanings, and his bride ascending in the loci of majesty and beauty. He is the imam, the source in the ascents of elevations and descents, the prophet sent with dazzling miracles and clear signs, the pole of the sphere of the rising places of the secrets of the unseen, the light of the insight of the people of hearts, the basil of the nostrils of the wayfarer and the attracted, and the title of the support of the beloved and the loved one.

And the perpetual source of the pure spiritual treasures of souls, and the treasury of the divine knowledge ⁵⁶⁵ and the sought-after secret, and the perpetual source of food and drink, the supplier to the focal point of the masters of illuminations ⁵⁶⁶ in the assemblies of spiritual discipline and teaching, and the one who, through his spirituality, conveys to the stations of delegation, contentment, and submission. Thus, the reference of all in all their affairs is to him, and the reliance of those who preceded or followed among them is upon him. So it became clear from this that every good that has appeared in existence or will appear is from his blessings, and every grace, whether small or great, is from the gifts of his bounty and the outpourings of his mercies. Therefore, no one equals him in high station and noble rank, nor precedes him in answering prayers and accepting the means of approach. For all the prophets and messengers are manifestations of his honor and preference, and all the saints, the elect, and the vicegerents are the settings of the stars of his revelation and inspiration. And there is none among them but swims in the ocean of his greatest light, and extends from the flood of his most magnificent bestowal, according to his station and proximity to him, and what he has been distinguished by of immersion in his love and affection. Thus, in truth, no miracle ⁵⁶⁷ of a saint is seen except through his hands, and no miracle ⁵⁶⁸ of a prophet occurs except from him and to him. How excellent is the saying of one who said, and excelled and beautified the speech: * And every miracle that the noble messengers brought * Was only connected from his light to them * For he is the sun of grace, and they are its stars * Showing their lights to people in the darkness * Until when it rises on the horizon, its guidance covers * The worlds and revives all the nations. Its author—may God honor him with the love of His Beloved, may God bless him and grant him peace, and assist him in serving him, and make him among those who are renowned for his high rank and the honor of his lineage, who follow his prophetic conduct and cling firmly to the adherence to his Sunnah, and benefit him in both worlds by what he has written in his book of the sciences of his prophetic attributes and the secrets of his wisdom—said: When I finished speaking about the spiritual souls that were awaiting his arrival in the highest station, and seeking his vision in the sacred manifestations and beautiful scenes, I followed that with speech about the honored clay of composition and structure, which is the clay of his father Adam, possessor of beautiful morals and excellent attributes, and about the address of the accursed one when God commanded him to prostrate to him, but he refused out of pride and arrogance, and to strengthen the appearance of his excuse and victory, and seeking an extension of his term in oppression and misguidance and waiting, and being content with the curse upon him continuing until the Day of Judgment. And if the accursed one had seen what the noble angels saw of his mighty light on the forehead of his father Adam, peace be upon him, he would not have said: "I am better than him; You created me from fire and created him from clay" [Qur'an 7:12]. And I said regarding that, by way of allusion: Know that this clay, whose matter the accursed one deemed great and could not appreciate its worth, and wanted to extinguish its light and conceal its glory, is the honored clay from which Adam, peace be upon him, was created, and from which his noble limbs were composed and clothed with his great merits. And he used to marvel at what its state and end would lead to, and what its dust and clay would produce, and what its form and image would be magnified by, and he concealed that from his family and children, and his helpers who aided him in his oppression and corruption, and covered that with the garment of his ignorance and obstinacy, and erased what was inscribed of its matter in the tablet of decree with his nonsense that indicated his expulsion from the Divine Presence and his remoteness, and he disputed what the pen of will had written in the inscribed book with his conjectures, guesses, and corrupt analogies, and the compositions of his sophistry that are worthless and unsalable in the market of the people of divine success. So woe to him and destruction! How foolish he is! And obliteration for his sect and annihilation! How quick he is to answer without knowledge, and how talkative! And how heedless he is of the saying of the Exalted: "Indeed, I will make upon the earth a vicegerent" [Qur'an 2:30]. And a copy from the book of His subtle secrets, and a jewel from the jewels of the sublime sciences of His unseen. Therefore, the prophets, peace and blessings be upon them, are a copy of Adam, peace be upon him, and Muhammad is upon perfection, and the gnostics and inheritors are a copy of Adam and the inner dimension of Muhammad upon the most perfect pattern. And what thing is greater than one whom God made a vicegerent in His earth and heaven, and supported him with the sciences of His revelation and His names, and commanded the angels to prostrate to his clay mixed with the radiant lights of Muhammad and the gifts of the secrets of Ahmad, proclaimed by the tongue of Ahmad: "Indeed, I will make upon the earth a vicegerent" [Qur'an 2:30]? That is because when they did not know God with true knowledge, and were incapable of grasping the reality, and turned away from the door of Lordship due to the overwhelming awe of the assaults of might upon them, the Truth, Glorified and Exalted, referred them to Adam to acquire knowledge and etiquette in service, so that He might convey them through the knowledge of attributes to what they had not attained through acts of worship. For they worshipped the Truth, Exalted, with ignorance and did not know Him with true knowledge, while he knew God, Exalted, through the reality of the knowledge that He taught him from the divine sciences. Also, just as the angels wanted to see Him through the knowledge of the Truth due to their weakness to look at Him, He made Adam a vicegerent for them so that they might see Him through him, because He created him with His hand, formed him in His image, and placed in him the mirror of His spirit; when they looked into it, the Truth, Exalted, manifested to them as a witnessed vision. Also, because God, Exalted, named Adam a vicegerent at the beginning of the address, and the vicegerent does not oppress or act unjustly. So they were ignorant of God through His description of His vicegerency, and He informed him of the special characteristics of His love, and praised him with vicegerency, while they reproached him with sin, ignorance, and bad manners. So God removed the veil of sanctity from the face of Adam and illuminated the world with his face, and they were ashamed of their claim and acknowledged their ignorance, saying: "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise" [Qur'an 2:32]. And some of them said: They reproached Adam and considered him insignificant, and did not know the special characteristics of the creation in him, so the Truth manifested upon him the attribute of pre-eternity, so submission to him became a means of nearness to the Truth, and arrogance towards him a distance from Him. Abu 'Uthman al-Maghribi said: The trial of creation is only through claims. Do you not see that when the angels said, "We exalt You with praise" [Qur'an 2:30], how they were returned to ignorance until they said, "We have no knowledge"? And it is said: When the Truth clothed Adam with the garment of servitude, they were amazed at their worship, so He clothed him with the garment of Lordship and embroidered upon him the embroidery of His attributes and presented him to them. They saw him clothed with the garment of the Truth, so they were ashamed of their amazement. So the Truth, Exalted, commanded them to prostrate to him, peace be upon him, as an expression and teaching that their worship neither increases Lordship nor decreases Divinity. And it is said: When God created him with His creation, formed him in His image, clothed him with His lights, breathed into him of His spirit, settled him in His Garden, seated him on the throne of His kingdom, and made the angels prostrate to him to complete servitude with the attributes of Lordship, when they prostrated to him, Iblis refused to prostrate, because the angels saw in him the secret of God and upon him the garment of God dyed with the dye of God, but Iblis did not see what was revealed to them, so he refused and was arrogant out of God's anger upon him, and he was among the disbelievers in His prior knowledge, among the expelled. Ibn 'Ata' said: When they magnified their glorification and sanctification, He commanded them to prostrate to another to show them His independence of them and their worship. End quote. And some of them said: Or you say that this luminous, radiant, blessed, pure, and holy clay, which the hand of eternal power brought forth,

From the mines of proximity and belovedness, and the stations of desire and awe, which are the clay of the crown of the prophets, the pearl of the elect, our father Adam (peace be upon him) of the Adamic vicegerency, the spirit of the human worlds, and God's vicegerent on His earth and in His heaven—the goodly origin and progeny. When he descended from Paradise adorned with lights and lofty shining stars, chambers and palaces, houris and immortal youths, sweet and delicious fruits, rivers of fresh water, fruit-bearing trees, flowers, and ambergris-scented silk garments, he descended with four fig leaves with which he covered his nakedness at night, while the eyes of envious Iblis-like beings watched him. When God accepted his repentance, every animal on earth came to congratulate him on the acceptance of his blessed and pleasing repentance, seeking blessings from his being illuminated with the lights of divinity and the secrets of the angelic realm. Four of them preceded him: the gazelle, the sea cow, the bee, and the silkworm. He fed one leaf to the gazelle, from which came musk diffusing fragrant and pure scents; he fed a leaf to the sea cow, from which came ambergris whose scent surpasses the fragrance of cloves, jasmine, and roses; he fed a leaf to the bee, from which came honey that heals chronic ailments and hidden heart diseases; and he fed a leaf to the silkworm, from which came expensive silk traded in all regions, eastern and western, and the lands of Yemen, Sind, and India. Glory be to Him who honored this Adamic clay, blessed, happy, and pure, and raised its rank above many of the spiritual and corporeal worlds, both high and low, and made the angels prostrate to it in veneration of what He placed in it of the letters of the name of His beloved Muhammad (peace and blessings be upon him), the best of creation, and gathered in it what was not gathered in any other of chosenness, electness, and the secrets of the chosen Prophet. He said concerning it in the clear Book: "And indeed We have honored the children of Adam, and carried them on land and sea, and provided them with good things, and preferred them above many of those whom We have created with a marked preferment" [17:70]. His honor for him is prior to the existence of all creation, for it is from His attributes, choice, and eternal will. He brought creation into existence by His mercy, and created Adam and his progeny by His honor. All creation is within the domain of mercy, while Adam and his progeny are within the domain of honor. Mercy is general, honor is specific. He created all things for Adam and his progeny, and created Adam and his progeny for Himself. Therefore He said: "And I have chosen you for Myself" [20:41]. He made Adam His vicegerent and made his progeny vicegerents after their father. The angels, jinn, and humans are in their service; prohibition, command, and address are with them; the Books were sent down to them; Paradise and Hell, the heavens and the earths, the sun, the moon, the stars, and all the signs were created for them; and all creation is subsidiary to them. Do you not see that He says to His beloved (peace and blessings be upon him): "Were it not for you, I would not have created the cosmos"? They have the honor of the outward, which is the perfection of their creation, the elegance of their form, the beauty of their nature, and the comeliness of their faces, as He created in them hearing, sight, speech, upright stature, graceful gait and strength, the ability to hear speech, to speak with the tongue, and to see with the eye. All of this is the inheritance of Adam's nature, which issued from the goodly making of the attribute of "what I created with My hands." The light of their faces is from the mines of the light of the attributes, and the lights of the attributes are the lights of Adam and his progeny. Thus, in terms of attributes, forms, beauty, and comeliness, they are characterized and adorned with the attributes. Therefore, he (peace be upon him) said: "God created Adam in His image"—in terms of being characterized, not in terms of resemblance. They also have the honor of the inward, which is the intellect, the heart, the spirit, the soul, and the secret. These are the troops that are the treasuries of His Lordship. The soul is with the troops of His wrath, the intellect with the troops of His gentleness, the heart with the troops of the manifestation of His attributes, the spirit with the troops of the manifestation of His essence, and the secret is immersed in the sciences of His mysteries. All are honored by the unveilings of the attributes for those who have the capacity to see the attributes, and for those who have the capacity to see the essence, they are in the contemplation of the essence. Through His honors, the intellects knew His ends, the souls knew His servitude, the hearts knew His attributes, the spirits knew the majesty of His essence, and the secrets knew the sciences of His mysteries. He gave to the knowers from His hearing ears, from His sight eyes, from His speech address, from His knowledge hearts, from His secret secrets, from the lights of His attributes spirits, and from the lights of His acts intellects. Their creation is by His creation, and their description is by His description. In terms of being characterized, they are characterized; in terms of union, they are united; and in terms of servitude, they fly in Lordship with the wings of eternity in the shades of the thicket of pre-eternity with the Truth forever and ever. What honor is more noble than what I have mentioned? O Generous One, son of the Generous, O Adam, son of Adam! The knowers look upon you from the assemblies of the pavilions of the glory of majesty, and rejoice in you in the world of permanence. May your time be pleasant! From where are you, and where is your abode? From where none know you at all. Then indeed God, glorified be He, removed the causes and means from the place of your preference, due to His prior love for you, and made clear the outcome of His honor: that by His might and majesty, He carried them in the attributes on the mounts of His care, and in the sea of the essence on the ships of His love and sufficiency. He said: "And indeed We have honored the children of Adam, and carried them on land and sea" [17:70] to the end of the verse. Ibn 'Ata' said: In this verse, He began with the land before acts of obedience, with response before supplication, with giving before asking, and sufficed them all their needs, so that they might be for Him who owns all and His servants the sufficiency of all. Or you may say: Because this Adamic clay—when God wanted to create it, He commanded the angels to take a handful of earth to create Adam (peace be upon him) from it, but none could take it except 'Azra'il. For when Jibril descended to it, it adjured him by God to leave it, so he left it and went away; then Mika'il, then Israfil, and all the close angels—none could bring himself to violate its oath to take from it. When 'Azra'il descended, it adjured him, but he circumvented its oath and took what God commanded him to take. That handful was the spirit of the earth, and God created from its spirit the body of Adam. Therefore, 'Azra'il was entrusted with taking souls, because God placed in him the perfect power manifested in the locus of wrath and dominance. That is because the power of 'Azra'il is from the station of Muhammad (peace and blessings be upon him); it is light upon light. * Light upon the angelic realm above the atlas * Expressed by imagination between souls * It is the sign of the Merciful, a form most rich * In which the most elegant beauty manifests * It is His wrath, His knowledge, His judgment * It is His essence, it is everything that is * It is His act, His attribute, His name * It is from Him the manifestation of every noble kind * It is the point of the mole that they expressed * By His right hand for Maryam, it restrains * And its shell, which is its covering, explains it * A veil over the huri like silk * So pass by and do not stop, for there is no bewilderment here * But it is like the dark night.

And that is because his Muhammadan-Ahmadi circle ⁵⁶⁹ and his holy Mustafawi luminosity ⁵⁷⁰ encompassed every throne-like holy breath ⁵⁷¹, every majestic solitary jewel ⁵⁷², and every great sovereign kingdom. For he is the very eye of every eye that appeared in the higher and lower worlds, and he adorned every adornment whose light shone in the universal and particular manifestations. By his Muhammadan light, their sensory and spiritual lights shone; by his Ahmadi secret ⁵⁷³, their trees of precedence and subsequence ⁵⁷⁴ flourished, and their branches of derivation and origin ⁵⁷⁵ bore fruit; and from his prophetic fragrance, their blossoms wafted in the gardens of the kingdom and the dominion ⁵⁷⁶ and the rest of the holy presences ⁵⁷⁷. So, O Allah, send blessings upon him and upon his family, a blessing that will bring us to the pure and delicious sources of his watering-places, and by which You will sanctify our souls in his pure and clean soil, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. * Indeed, the spirit of the Prophet has never been absent * From souls that have become good through God in God. * They knew him in every wondrous meaning, * And when his spirit called to them, they answered. (148) * From him—and he is the secret of self-disclosure ⁵⁷⁸— * A soul that yearns for him has known him. * O most majestic of beings in rank and glory, * He whose majesty the mighty feared. * O Kind One, O Compassionate, Merciful, * Indeed, my soul has repented to You from me. * So the prayer of blessing, with peace, hastens toward you, * Through the unseen, it has found sweetness from you. * And upon your noble family and companions, * Who responded to the call of the Merciful from you. Or you may say: Indeed, this Muhammadan jewel ⁵⁷⁹, the majestic, blessed, fortunate, Meccan, Medinan, Najdi ⁵⁸⁰ one, whose excellence is indicated explicitly and implicitly by the tongue of the Unique ⁵⁸¹ and the One ⁵⁸², and which is the origin of Gabriel, Michael, Israfil, Azrael, and all the angels brought near ⁵⁸³ and the higher and lower spirits—God created it from the light of His name the Guide, the Right Guide ⁵⁸⁴, and manifested Himself to it by His name the Originator, the Restorer ⁵⁸⁵, and looked upon it with the eye of the Resurrector, the Witness ⁵⁸⁶. When it encompassed the secrets of these Most Beautiful Names, and appeared in the manifestations of the spiritual and corporeal world in its lofty, beautiful garments, and comprised their outward and inward sciences, their words sent down from the enclosures of holiness ⁵⁸⁷ and the carpet of supreme might, their illuminated letters and their splendid verses of word and meaning, and names (149) whose named entities ⁵⁸⁸ effect things and to which, in awe of their majesty, the servants of the veils and pavilions ⁵⁸⁹ and the people of the station of "two bows' length or closer" ⁵⁹⁰ submit—the secret of the Truth ⁵⁹¹ permeated every particle of it and every majestic, lofty, beautiful word. He looked upon it with the eye of His mercy and the gifts of His lordship, and from it were formed the spirits of the most holy angels ⁵⁹², the dominators ⁵⁹³, and the inhabitants of the highest heavens and the seven lower earths. He appointed them to guard its trusts, the rulings of its laws, and the path of its excellent way ⁵⁹⁴, for they are more worthy and deserving of that. He made it the mirror of His essence, the locus of the secrets of His holiness, the sanctuary of the spirits of His paradise and His intimacy, the imam of the chambers of His nearness and His intimacy. He folded for him, in what He reveals to him, a special secret, beneficial knowledge, and perfect wisdom. He made His wise Book ⁵⁹⁵ repeatedly mention him in praise on tongues and recite him. And there is no one in the spiritual and corporeal world higher than it in rank, nobler in lineage, more honorable in station and means before God, loftier in position and virtue, more established in proof, more generous in essence, more manifest in religion, or more sound in certainty. For it has been given what none other has been given of (150) disposal over sensory and spiritual matters, worldly and otherworldly issues. Through it, the world of distance and proximity, of derivation and origin, is worshipped. By its mission, the affair of religion was set right and established, and the perfect revelation descended from the presence of the Possessor of Majesty and Honor. So the angels of the spheres crowded to hear it, as did the elite of jinn and humans, and all the saints, the righteous, and the noble messengers. By its light, God looked upon Adam, peace be upon him, and his clay was formed in the noblest creation and the best stature; his repentance was accepted, his prayer was answered, and the angels prostrated to his light, which appeared on his forehead when he was clay before his Lord, the All-Knowing King. So, O Allah, send blessings upon him and upon his noble, great family and his companions, the stars of emulation and the lamps of darkness, a blessing by which You will protect us from the onslaught of nights and days, and make it for us a treasure whose blessing we find at the descent into the grave and the arrival of the bath ⁵⁹⁶. And grant abundant, cherished peace. And praise be to God, Lord of the worlds. ❖ More fragrant than musk, his scent is sweet, ❖ Pious, forbearing, reliever of distress. ❖ Bright, white, by whom rain is sought, ❖ Shelter of widows, best father to orphans. ❖ Best of mankind and best of all people, ❖ And master of creation, both non-Arab and Arab. (151)

His parables have eloquently expressed the beauty of His craftsmanship through eloquence, poetry, and oratory. The Prophet has a sign and a miracle whose proof has been truly established for the one who awaits. O Lord, send blessings and peace eternally and forever upon him, and then be pleased with his noble companions. Or you say that this Muhammadan Surah, the noble Ahmadi Surah, from it Allah created Paradise and Hellfire, and all that is in them of the bliss of the believers and the punishment of the disbelievers, and He created the form of Adam as a copy of that Muhammadan form. When Adam descended from Paradise, the life of his spiritual form departed and died due to separation from the world of spirits. This is because when he was in Paradise, he would not conceive anything in his mind except that Allah the Exalted would bring it into his sensory perception, and likewise for all who enter Paradise, this is granted to them. When he descended to the abode of this world, he no longer had that, because his imaged life in Paradise was by itself, while his life in this world is through the spirit, so it is dead to the people of this world, except for those whom Allah the Exalted revives with His eternal life, and looks upon them with what He looks upon His Essence, and realizes them through His Names and Attributes. For such a person, in the abode of this world, there will be the power that the people of Paradise will have in the Hereafter. He will not conceive anything in his mind except that Allah the Exalted will bring it into his sensory perception. And Allah settled Adam in the heaven of this world because he is the spirit of the worldly realm, for through him Allah looked upon existents, had mercy on them, and made them alive through His life in them. The worldly realm remains alive as long as this human species is in it. When it departs from it, the world perishes and its parts merge with each other, just as when the spirit of an animal leaves its body, the body decays and its parts merge with each other. Then know that when Allah the Exalted brought this existence into being, He sent Adam down from Paradise. Adam was a saint before his descent to the world. When he descended to the world, Allah granted him prophethood. This is because prophethood involves legislation and obligation, and the world is the abode of obligation, unlike Paradise, where he was a saint because it is the abode of honor and witnessing, and that is sainthood. Adam remained a prophet in himself until his offspring appeared, then he was sent to them, teaching them and explaining to them what Allah commanded him. He had scriptures that Allah revealed to him. Whoever among his children learned to read those scriptures believed necessarily, because of the clear exposition in them that no thoughtful person could reject. These are the ones who followed him from his offspring. Whoever was occupied with his pleasures instead of learning to read those scriptures and followed his desire, the darkness of heedlessness led him to delusion with this world, and that led him to denial and lack of faith in what was in the scriptures revealed to Adam, peace be upon him. These are the disbelievers. Then when Adam, peace be upon him, died, his offspring split into factions. A group of those who believed in Adam's closeness to Allah the Exalted went so far as to conceive a stone image in the likeness of Adam to preserve his honor by serving it and to establish the law of love by constantly attending to his image, hoping that this would bring them closer to Allah the Exalted, because they knew that serving Adam during his lifetime brought closeness to Allah. They thought that if they served Adam's image, it would be the same. Then another group followed them and went further in service, worshipping the image itself. These are the idol worshippers. Another group went to reasoning with their intellects, rejected idol worship, and said: It is better to worship the four natures, for they are the origin of existence, since the world is composed of heat, cold, dryness, and moisture. Worshipping the origin is better than worshipping the branch. These are the naturalists. This concludes what was needed of this meaning in brief. Then know that this noble and exalted Adamic clay, Allah created it with His Hand, thus honoring its rank and magnifying it, strengthening its command and glorifying it, and respecting it. He made the letters of the Name of Majesty ⁵⁹⁷ point to the manifestation of its excellence and the loftiness of its station with Allah and its great rank, as some of the gnostics have mentioned, saying: The Name of Majesty has four letters: alif, two lams, and ha. The alif points to the uniting of the hearts of the children of Adam upon monotheism, as in the verse: "And if you ask them who created them, they will surely say, Allah" ⁵⁹⁸. The first lam points to dominion, as Allah the Exalted said: "Say, to whom belongs what is in the heavens and the earth? Say, to Allah" ⁵⁹⁹. The second lam points to the kingdom of the heavens, as in: "Surely, His is the creation and the command; blessed is Allah, Lord of the worlds" ⁶⁰⁰. The ha points to the encompassing of knowledge, will, and power over dominion and the kingdom of the heavens. Since the letters are bodies and their meanings are spirits, and the letters are placed for the sake of meaning, not for the sake of the letters themselves, the alif is the pole of the letters just as Adam, peace be upon him, is the pole of human beings. The origin of the alif is a point, then it descended just as Adam descended from the highest assembly to the earth of vicegerency, becoming an alif. The hamza is like Eve from Adam, and the rest of the letters are generated from them like the children of Adam. The dotted letters are like females, and the dry letters are like males. It has come in the tradition that the origin of the letters is a point of light; the Creator, glorified be He, looked at it with awe, and it flowed and became soft, becoming an alif. The point was a treasure that was not known, so Allah the Exalted sent it down to be known through the letters, and the letters to be known through it. Then know that the letters are secrets that Allah deposited in Adam and his offspring, and through them all languages flow on their tongues. The letters have an outward and an inward, a limit and an ascent. Their outward is the names, their inward is the attributes, their limit is witnessing, and their ascent is the Essence. All of them originate from the point. Whoever is unveiled to the secret of the point knows the secret of the alif; whoever is unveiled to the secret of the alif knows the secret of the lam; whoever is unveiled to the secret of the lam knows the secret of the ha; whoever is unveiled to the secret of the ha knows the secret of encompassing; whoever is unveiled to the secret of encompassing is covered by the Most Holy Emanation from the lights of the glories of the All-Encompassing. The Prophet, may Allah bless him and grant him peace, said: "Indeed, Allah has seventy thousand veils of light; if He were to remove one of them, the universe would be burned by the light of the glories of His Face." Then know that each letter has a wondrous meaning and an amazing secret, by which the difficulties of events are unveiled and the desired from Allah is attained, because they are doors to the Divine Presence and means to closeness. Their origin is a point, and their end is encompassing. The point is an expression for the center of the pole of the circle of existence, and in it is the expression of the affirmation of the Existent, for whom non-existence and temporality are impossible. This point is referred to as the indivisible atom ⁶⁰¹, which cannot be subject to spatial occupation or division. In it is the origin of supply, and to it numbers end. Existence originates from a point, letters originate from a point, the human being originates from a point, and the intellect originates from a point. Then the emanation extends infinitely and without example. Allah the Great said: "Indeed, We created the human being in the best stature" ⁶⁰² and "We favored them over many of those We created with a marked favor" ⁶⁰³. Through this excellence, he became an isthmus ⁶⁰⁴ encompassing existence in terms of attribute. As for in terms of essence, he is a point that encompasses all points, and the secret of the letters is manifested in him. He is the comprehensive book and the clear balance. So glory be to the One who created him and perfected him, and made him a sign of His power and a proof of His wisdom.

Attribution ⁶⁰⁵ is neither suspended ⁶⁰⁶ nor stripped ⁶⁰⁷. Ibn 'Ata' ⁶⁰⁸ (may God have mercy on him) said: "The cosmos ⁶⁰⁹ encompassed you in terms of your corporeality ⁶¹⁰, but did not encompass you in terms of the permanence of your spirituality ⁶¹¹. He placed you in the intermediate world ⁶¹² between His kingdom ⁶¹³ and His dominion ⁶¹⁴ to inform you of the majesty of your rank among His creatures, and that you are a jewel ⁶¹⁵ enveloped by the shells of His hidden things. So you are with the cosmos as long as you do not witness the cosmos ⁶¹⁶; when you witness it, the cosmos is with you. The human being is the meeting place of the two seas ⁶¹⁷: the sea of light and the sea of darkness. Light is from the spiritual spirit ⁶¹⁸, and darkness from the corporeal clay ⁶¹⁹. He is an isthmus ⁶²⁰ between the two seas, and an intermediary between the two existences, namely the kingdom and the dominion. Therefore, he worships God Almighty with all the worship of the highest assembly ⁶²¹ and all His creatures. This is because among the angels are those who stand forever, those who bow forever, those who prostrate forever, those who sit forever, those who magnify forever, those who glorify forever, and those who supplicate forever. So he combines the seven types of worship in a single bowing ⁶²², and thus he is an isthmus between light and darkness. He is a prime matter ⁶²³ receptive to influxes ⁶²⁴, drawing from returns ⁶²⁵, sought for affirmation ⁶²⁶, manifesting secrets ⁶²⁷, because he is between light and darkness. Whichever of the two prevails over him, he is attributed in reality to it. So glory be to Him who reconciled opposites within him, gathered the attributes of the two worlds in him and more, and made him a mine for intellect, knowledge, divine unity ⁶²⁸, secrets, love, and proximity ⁶²⁹. Rather, he is the straight path ⁶³⁰, the upright comprehensive isthmus. He sent down upon him the Book and wisdom, and taught him what he did not know; and God's grace upon him is immense. By the point ⁶³¹ He composed, by the alif ⁶³² He connected him, by connection He gathered him, and by gathering He preferred him. Glory be to Him who created His creation from a drop ⁶³³, sent down His Book from a point, and revives them with a breath ⁶³⁴." And they recited: "Your majesty, O Holy One, has no limit, / Likewise the attributes of holiness have no number. Exalted are You, O Creator of all creation, / And from the description of Your highness are majesty and glory. Your decree is inevitable, Your command is effective, / Whatever You will of a thing, there is no repelling it. Yours is the highest attribute ⁶³⁵, and every worshipper / Suffices him as honor to say to you: 'A servant.'" End of the eighth book ⁶³⁶ of the Preparation of Prayers ⁶³⁷. It will be followed, God willing, by the ninth book on the same meaning from the Treasure ⁶³⁸, authored by the eminent imam, our master al-Mu'ti ibn al-'Arif bi-Allah ⁶³⁹, our master Muhammad al-Salih ⁶⁴⁰ (may God sanctify their souls in the gardens, Amen).

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1. al-ṭīnah al-ādamiyyah : The primordial substance or clay from which Adam was created, often symbolizing the essence of humanity.
2. māʾ al-sirr wa al-khuṣūṣiyyah : The water of the secret and special distinction, a mystical concept referring to a divine essence or attribute used in the creation of Adam.
3. al-jahābidhah al-aʿlām : The eminent scholars or experts, literally 'the brilliant ones,' referring to authoritative exegetes.
4. al-amānah : The Trust, a Quranic term (33:72) referring to the divine responsibility or covenant offered to the heavens, earth, and mountains, which only humanity accepted.
5. libnat al-tamām : The brick of completion, a metaphor for Prophet Muhammad as the final and perfecting element of creation.
6. misk al-khitām : The musk of the seal, a phrase indicating the Prophet as the final seal of prophethood, with a fragrant, precious quality.
7. Ṭayyibah : A name for Medina, meaning 'the good/pure city.'
8. al-Ḥaram : The Sacred Precinct, referring to Mecca and its surrounding sanctuary.
9. al-Basmalah : The phrase 'Bismillah al-Rahman al-Rahim' (In the name of Allah, the Most Gracious, the Most Merciful).
10. al-Fātiḥah : The opening chapter of the Quran.
11. al-nuqṭah : The dot, a mystical symbol representing the point of origin or the essence of divine unity.
12. al-sāriyah : Flowing or permeating, referring to the pervasive influence of the letters' extensions.
13. al-laʿīn : The accursed one, i.e., Iblis (Satan).
14. al-aḥādīth al-qudsiyyah : Sacred hadiths, sayings of the Prophet Muhammad that convey divine revelation but are not part of the Quran.
15. yad al-ṣifah al-khāṣṣah : The hand of the specific attribute, a theological concept referring to a divine attribute of action, not a physical hand.
16. ʿālam al-mulk wa al-malakūt : The world of dominion and sovereignty, referring to the physical and spiritual realms.
17. Iblīs : The name of Satan in Islam, derived from Greek 'diabolos.'
18. fitnah : Trial, temptation, or sedition; here referring to Satan's temptation.
19. al-Sunnah : The prophetic tradition, comprising the sayings, actions, and approvals of Prophet Muhammad.
20. al-irādah al-lāhūtiyyah : The will of divinity, a term from Islamic theology referring to the divine will.
21. ʿawāriḍ al-imkān : Accidents of possibility, philosophical terms referring to contingent attributes or states.
22. al-ḥawḍ al-mawrūd : The Pond, a reference to the celestial basin of Prophet Muhammad in Paradise from which the faithful will drink.
23. al-liwāʾ al-maʿqūd : The Standard, the banner of praise that Prophet Muhammad will carry on the Day of Resurrection.
24. ash-shafā‘ah : Intercession; the Prophet's role in pleading for forgiveness for his community on the Day of Judgment.
25. al-wasīlah : The means or intermediary; a high station in Paradise granted to the Prophet Muhammad.
26. maqām al-ḥamd : The Praiseworthy Station; a rank of praise given to the Prophet on the Day of Resurrection.
27. aḥmadiyyah : Pertaining to Ahmad, another name of the Prophet Muhammad, emphasizing his praiseworthy nature.
28. muṣṭafawiyyah : Pertaining to al-Muṣṭafā, 'the Chosen One,' an epithet of the Prophet.
29. mawlawiyyah : Pertaining to the Mawlā (Lord); here referring to the Prophet's lordly or spiritual authority.
30. al-‘ulūm al-ladunniyyah : Divinely inspired knowledge; sciences granted directly by God without intermediary.
31. al-futūḥāt al-rabbāniyyah : Lordly openings; spiritual illuminations and insights from God.
32. al-tanazzulāt al-‘indiyyah : Divine descents; manifestations of God's attributes or presence.
33. Ātā amru llāhi falā tasta‘jilūh : Qur'anic verse (16:1): 'The command of Allah has come, so do not seek to hasten it.'
34. nuqṭat bā’ al-basmalah : The point of the letter Bā in the Basmalah; a Sufi symbol for the primordial origin of creation.
35. Wa in ta‘uddū ni‘mata llāhi lā tuḥṣūhā : Qur'anic verse (14:34, 16:18): 'And if you count the blessings of Allah, you cannot enumerate them.'
36. al-ṣiddīqiyyah al-‘uẓmā : The supreme veracity; the highest rank of truthfulness and spiritual realization.
37. al-Ḥaram : The Sacred Sanctuary, referring to the Kaaba and its surroundings in Mecca.
38. Sūrat Nūn wa-l-Qalam : Surah 68 of the Quran, which begins with the Arabic letter Nūn and the word 'the Pen'.
39. Imām : Leader, guide; here used in a spiritual sense for the Prophet Muhammad.
40. Aḥmad : Another name of the Prophet Muhammad, meaning 'most praiseworthy'.
41. al-Khalīl : The Friend of Allah, referring to the Prophet Abraham.
42. Kalīm : The Speaker with Allah, referring to the Prophet Moses.
43. Multaqam : The one swallowed, referring to the Prophet Jonah (Yunus) who was swallowed by a whale.
44. Furqān : The Criterion, a name for the Quran that distinguishes truth from falsehood.
45. al-asmā' : The divine names or attributes; here, the carpet of names symbolizes the manifestation of God's attributes.
46. taqabbala : To kiss; here, the angels kiss the carpet as a sign of reverence.
47. al-Rūḥ : The Spirit; a supreme angelic being, often identified with the archangel Gabriel or a higher entity in Sufi cosmology.
48. al-tharā : The earth; literally 'moist earth' or 'soil beneath the earth'.
49. al-ummah al-Muḥammadiyyah : The community of Muhammad; the followers of the Prophet Muhammad.
50. shidqayhi : His two jaws; a metaphorical description of the angel's immense power.
51. ʿalā al-wafā' : In full; completely, without deficiency.
52. ʿalā al-tamām : In perfection; completely, without flaw.
53. al-ʿārifīn : The knowers; Sufi gnostics who have direct knowledge of God.
54. al-Ḥaqq al-Makhlūq : The Created Truth; a Sufi term for the manifestation of the divine in creation, often identified with the Muhammadan Reality.
55. al-Ḥaqīqah al-Muḥammadiyyah : The Muhammadan Reality; the primordial spiritual reality of the Prophet Muhammad, from which all creation emanates.
56. aʿlā minhā wa ashrāf : Higher and nobler than it; referring to the supreme rank of this angel.
57. Amr Allāh : The Command of God; a divine name or attribute, also a name for this supreme angel.
58. al-muqarrabīn : The near ones; angels or saints brought near to God.
59. quṭb : Pole; the spiritual axis or center of the universe in Sufi cosmology.
60. ḥamalat al-ʿArsh : The bearers of the Throne; angels who carry God's Throne.
61. al-ʿālam al-lāhūtī : The divine world; the realm of God's essence.
62. al-ʿālam al-jabarūtī : The world of omnipotence; the realm of divine power and attributes.
63. al-ʿālam al-malakūtī : The world of dominion; the angelic realm.
64. al-ʿālam al-mulkī : The world of kingship; the physical, material world.
65. ṣallā Allāhu ʿalayhi wa sallam : May God bless him and grant him peace; a formula of respect for the Prophet Muhammad.
66. Qur'an 42:52 : Reference to the Quranic verse.
67. Qur'an 42:52 : Continuation of the verse.
68. lā tudraku ḥaqīqatuhu : His reality cannot be grasped; indicating the ineffability of this angel's essence.
69. Qur'an 42:52 : Repeated reference.
70. nakirahu : Made it indefinite; in Arabic grammar, the indefinite form (nakira) can indicate grandeur or emphasis.
71. Qur'an 11:103 : Reference to the Quranic verse.
72. Qur'an 42:52 : Repeated reference.
73. al-haykal al-insānī al-muʿarraf : The defined human temple; the human body as a defined structure.
74. ahl al-kathīb : People of the sand dune; a group mentioned in some Islamic traditions, possibly referring to a specific category of people in the afterlife.
75. ahl al-Aʿrāf : People of the Heights; those on the barrier between Paradise and Hell mentioned in the Quran (Surah al-A'raf).
76. fī ʿilmi : In the knowledge; referring to God's eternal knowledge.
77. al-Insān al-Kāmil : The Perfect Human; the ideal human being who fully manifests divine attributes, often identified with the Prophet Muhammad and the Sufi saint.
78. al-walī : The saint; a friend of God, a Sufi mystic.
79. al-quṭbāniyyah : Pole-ship; the office or function of being the spiritual pole.
80. Qur'an 78:38 : Reference to the Quranic verse.
81. mazhar : Manifestation; a locus where a divine attribute or reality appears.
82. majla : Locus of manifestation; a place where something is revealed or displayed.
83. al-Haqq : The Truth; one of the names of God, referring to the ultimate reality.
84. al-muqarrabun : The brought near; a rank of angels close to God.
85. al-Nur : The Light; a name of a high-ranking angel.
86. al-Lawh al-Mahfuz : The Preserved Tablet; a celestial tablet containing all divine decrees.
87. al-Qalam : The Pen; a cosmic instrument used to write destinies.
88. al-mala' al-a'la : The highest assembly; the angels in the highest heavens.
89. Harut wa Marut : Two angels mentioned in the Quran who were sent down to Babylon and taught magic as a test.
90. Abu al-Qasim : The Prophet Muhammad's kunya (patronymic), meaning 'father of Qasim'.
91. majburun : Compelled; angels are described as having no free will, being forced to obey.
92. hayakil nuraniyya : Luminous structures; spiritual bodies or forms of light.
93. buyut al-awfaq : Houses of agreements; magical squares or talismanic figures used in occult practices.
94. jibra'iliyya, mika'iliyya, sarafa'iliyya, 'azra'iliyya : Attributive forms of the archangels Gabriel, Michael, Seraphiel, and Azrael.
95. al-'aza'im : Incantations; powerful spells or invocations used to summon spirits.
96. futuhat rabbaniyya : Lordly openings; divine illuminations or spiritual unveilings.
97. al-hada'ir al-'indiyya : Enclosures of the Divine Presence; spiritual realms near God.
98. al-tanazzulat al-fardaniyya : Individual descents; specific divine self-disclosures.
99. Quran 16:1 : Quranic verse: 'The command of God has come, so do not hasten it.'
100. Quran 5:15-16 : Quranic verses: 'There has come to you from God a light... and a clear Book...'
101. zayn al-zayn : Ornament of ornament; a superlative expression for the Prophet's beauty.
102. nur sawad al-'ayn : Light of the blackness of the eye; a metaphor for the Prophet's luminous essence.
103. qab qawsayn : Two bow-lengths; a station of nearness to God mentioned in Quran 53:9.
104. karim al-nash'atayn : Noble in both origins; referring to the Prophet's physical and spiritual creation.
105. sharif al-nisbatayn : Honorable in both lineages; referring to his noble descent and spiritual rank.
106. Hadith : Prophetic saying: 'I was sent with the Hour like these two,' pointing to his index and middle fingers.
107. al-thaqalayn : The two weighty ones; humans and jinn.
108. Quran 59:21 : Quranic verse: 'If We had sent down this Quran upon a mountain...'
109. al-'arifun : Gnostics; those who have direct knowledge of God.
110. ahl al-matab : People of repentance; those who turn to God.
111. mawarid al-khitab al-azali : Influxes of the eternal address; divine communications.
112. 'ayn al-dhat : Essence of the Self; the very essence of God.
113. al-'Arsh : The Throne; the greatest of God's creations.
114. al-Kursi : The Footstool; a lesser throne mentioned in Quran 2:255.
115. Quran 33:72 : Quranic verse: 'Indeed, We offered the Trust to the heavens and the earth and the mountains, but they refused to bear it and were afraid of it.'
116. Quran 34:10 : Quranic verse: 'O mountains, repeat [praises] with him,' addressed to David.
117. Quran 2:74 : Quranic verse: 'And indeed, among them are some that descend from fear of God.'
118. dhawq al-khiṭāb : The experiential taste or direct savoring of the divine address, a Sufi term for immediate spiritual perception.
119. kashf al-niqāb : Unveiling of the veil; a Sufi concept of spiritual unveiling or direct vision of divine realities.
120. al-manāb : Stations or spiritual ranks; refers to the maqāmāt in Sufism.
121. tajallī : Divine self-disclosure or manifestation; a key Sufi term for God's revealing of Himself.
122. qulūb al-ʿārifīn : Hearts of the knowers; those who have gnosis (maʿrifa) of God.
123. al-ustādh : The Master; likely referring to a Sufi master or scholar, possibly Ibn ʿAṭāʾ Allāh al-Iskandarī.
124. Qur'an 59:21 : Qur'anic verse: 'If We had sent down this Qur'an upon a mountain, you would have seen it humbled and split asunder from fear of God.'
125. ashrāṭ al-sāʿa : Signs of the Hour; eschatological portents in Islamic tradition.
126. ṣaʿiqat : Thunderstruck; refers to being overwhelmed or struck with awe, as in Qur'anic descriptions of prophets.
127. Qur'an 27:87 : Qur'anic verse: 'And the Day the trumpet is blown, and whoever is in the heavens and whoever is on the earth will be terrified, except whom God wills.'
128. al-Ḥaqq : The Truth; one of God's names, often used in Sufism to denote the Divine Reality.
129. qadīm : Eternal; a theological term for God's attribute of pre-eternity.
130. tawfīq : Divine success or enabling grace; God's granting of ability to act rightly.
131. tawḥīd : Divine unity; the central Islamic doctrine of God's oneness.
132. mushāhada : Witnessing; direct spiritual vision or contemplation of divine realities.
133. ʿiṣma : Infallibility; the doctrine of prophetic protection from sin and error.
134. ʿawālim al-arwāḥ al-ʿulwiyya : Higher spiritual worlds; celestial realms of spirits in Sufi cosmology.
135. al-muhayyama : Ecstatic; those immersed in divine love and beauty, from haymān (rapture).
136. ʿālam al-jabarūt : World of divine power; a spiritual realm in Sufi cosmology, above the angelic realm.
137. ʿālam al-lāhūt : World of divinity; the highest spiritual realm, associated with God's essence.
138. ʿālam al-raḥamūt : World of mercy; a spiritual realm of divine mercy.
139. ʿālam al-qurb wa al-tadānī : World of proximity and nearness; the realm of closeness to God.
140. ʿālam al-mushāhada wa al-ʿiyān : World of witnessing and direct vision; the realm of direct spiritual perception.
141. al-burūj al-saʿīda : Fortunate houses; astrological terms for favorable zodiacal positions.
142. al-wāḥidiyya : Unity; a divine attribute referring to God's oneness in His many names and attributes.
143. al-aḥadiyya : Oneness; God's absolute, indivisible unity.
144. al-daymūmiyya : Eternity; God's attribute of everlastingness.
145. al-ṣamadiyya : Self-sufficiency; God's attribute of being independent of all, from ṣamad (eternal refuge).
146. al-ʿaẓamūtiyya : Grandeur; God's attribute of majestic greatness.
147. raʾā mawlāhu bi-ʿaynay raʾsihi : Saw his Lord with his own eyes; refers to the Prophet Muhammad's vision of God, as in the Miʿrāj.
148. maqām al-khuṣūṣiyya : Station of particularity; a special rank of closeness to God.
149. ḥaḍra : Divine presence; a Sufi term for a level of divine manifestation.
150. al-mulk : Sovereignty; the physical or material world.
151. al-malakūt : Dominion; the angelic or spiritual world.
152. Qur'an 16:1 : Qur'anic verse: 'The command of God has come, so do not seek to hasten it.'
153. al-nashʾa : Creation; the act of bringing into existence.
154. bayna al-māʾ wa al-ṭīn : Between water and clay; a hadith describing the state of Adam before his creation.
155. al-sābiqūn : The foremost; those who excel in spiritual attainment, from Qur'an 56:10.
156. tajalliyāt iḥsāniyya : Gracious self-disclosures; manifestations of God's grace.
157. al-futūḥāt al-rabbāniyya : Divine openings; spiritual illuminations and gifts from God.
158. mamlaka sulṭāniyya : Sovereign kingdom; the realm of God's authority.
159. afnaw ʿan fanāʾihim : Annihilated their annihilation; a Sufi concept of passing away from the state of passing away in God.
160. al-muṣṭafawiyya al-nūrāniyya : The chosen, luminous one; referring to the Prophet Muhammad.
161. al-dhāʾiqūn : The tasters; Sufis who experience direct spiritual taste (dhawq).
162. Kawthar : A river in Paradise; also a Qur'anic sura, symbolizing abundant grace.
163. al-ṣamadāniyya : Self-Sufficient; derived from ṣamad, a divine attribute.
164. al-rāsikhūn : The firmly rooted; those with deep knowledge, from Qur'an 3:7.
165. al-Furqān : The Criterion; a name for the Qur'an.
166. mawājid jadhbiyya : Ecstatic attractions; spiritual states of being drawn to God.
167. shaṭaḥāt haymāniyya : Rapturous transports; ecstatic utterances or states of spiritual intoxication.
168. nawāfiḥ : Fragrant breezes; spiritual fragrances or influences.
169. ʿulūm ʿirfāniyya : Gnostic sciences; esoteric knowledge in Sufism.
170. qibla : Direction of prayer; metaphorically, the focal point of devotion.
171. Dāwūd : David; the prophet known for his beautiful voice and psalms.
172. al-arwāḥ al-rūḥāniyya : Spiritual spirits; a tautological emphasis on the spiritual nature.
173. al-ʿilm al-lāhūtī al-maknūn : Hidden theological knowledge; esoteric divine knowledge.
174. kun fa-yakūn : Be, and it is; Qur'anic phrase for God's creative command.
175. hayūlā : Matter; from Greek hyle, used in Islamic philosophy for prime matter.
176. kāf wa nūn : The Arabic letters K and N; the letters of the creative command 'kun' (Be).
177. ḥadīth : A hadith: 'The first thing God created was the spirit of your prophet, O Jabir.'
178. jawhar mujarrad basīṭ : Simple, abstract substance; a philosophical term for a non-composite, immaterial entity.
179. ʿālam al-taqdīr wa al-taṣwīr : World of determination and formation; the realm where divine decrees are shaped.
180. tawqīʿ wa takwīn : Origination and formation: Sufi terms referring to the primordial divine decree and the act of creation.
181. al-Ḥaqq : The Truth: one of the names of God, often used in Sufi contexts to denote the ultimate reality.
182. al-aḥādīth al-qudsiyya : Sacred hadiths: sayings of the Prophet Muhammad in which he conveys the words of God, but not part of the Quran.
183. al-Aḥmadī : Ahmadite: referring to the Prophet Muhammad, whose name Ahmad is a variant of Muhammad.
184. khulafā'uhā al-arbaʿa : The four caliphs: Abu Bakr, 'Umar, 'Uthman, and 'Ali, the first four successors of the Prophet.
185. al-Jabbār : The Almighty: one of the names of God, meaning the Compeller or the Omnipotent.
186. Sūrat Muḥammad 47:15 : Quranic verse describing the rivers of Paradise.
187. Sūrat al-Mu'minūn 23:97-98 : Quranic verses seeking refuge from devils.
188. Sūrat Ṭā Hā 20:67 : Quranic verse about Moses' fear of the serpents.
189. Sūrat al-Qaṣaṣ 28:33 : Quranic verse where Moses fears retaliation for killing an Egyptian.
190. Sūrat al-Kahf 18:62 : Quranic verse where Moses asks for food due to hunger.
191. Qur'an : The holy book of Islam, revealed to Prophet Muhammad.
192. al-nuqṭa al-muḥammadiyya : The Muhammadan point; a Sufi term referring to the primordial reality of Prophet Muhammad as the first creation and source of all existence.
193. al-jawhara al-nabawiyya al-muṣṭafawiyya : The prophetic, chosen jewel; another term for the Muhammadan reality.
194. al-asrār al-qayyūmiyya : Qayyumic secrets; secrets related to the divine attribute al-Qayyum (the Self-Subsisting).
195. al-anwār al-subbūḥiyya : Subbuhic lights; lights related to the divine attribute al-Subbuh (the All-Holy).
196. al-futūḥāt al-ghaybiyya : Unseen openings; spiritual unveilings and divine gifts from the unseen.
197. al-ʿulūm al-lawḥiyya : Tablet sciences; knowledge derived from the Preserved Tablet (al-Lawḥ al-Maḥfūẓ).
198. ʿayn al-nukat al-qalbiyya : The eye of the heart's subtleties; the innermost spiritual perception.
199. al-tanazzulāt al-ʿindiyya : The descents from the Divine Presence; the emanations of divine knowledge and grace.
200. al-bashāʾir al-ʿaqliyya wa-l-naqliyya : Rational and transmitted glad tidings; proofs from reason and revelation.
201. aflāk maṭāliʿ al-aqmār al-saʿdiyya : Spheres of the rising places of the felicitous moons; celestial realms of spiritual realization.
202. Qur'an 52:48 : Qur'anic verse: 'So be patient for the judgment of your Lord, for you are under Our eyes.'
203. ʿayn al-maḥbūbiyya : The eye of belovedness; divine regard as a beloved.
204. al-ḥaḍra al-qudsiyya : The Holy Presence; the divine court.
205. al-raḥamāt al-lāhūtiyya : Divine mercies; mercies from the divine nature (Lāhūt).
206. Qur'an 16:1 : Qur'anic verse: 'The command of Allah has come, so do not seek to hasten it.'
207. ḥāʾ al-raḥma al-wahbiyya : The letter Ha of the bestowed mercy; the Arabic letter Ha (ح) symbolizing mercy.
208. mīm al-mamlaka al-qudsiyya : The letter Mim of the holy kingdom; the Arabic letter Mim (م) symbolizing dominion.
209. dāl al-dalāʾil al-ṣādiqa wa-l-irhāṣāt al-maqbūla al-marḍiyya : The letter Dal of the truthful proofs and the accepted, approved signs of prophethood; the Arabic letter Dal (د) symbolizing proof.
210. al-futūḥāt al-qudsāniyya : Holy openings; spiritual unveilings from the divine.
211. imdādātuhu al-muṣṭafawiyya : His chosen supports; spiritual aids from the Prophet's reality.
212. al-dhāt al-qudsānī : The Holy Essence; the divine essence.
213. ḥaẓāʾir al-qurb wa-l-tadānī : Enclosures of nearness and closeness; spiritual stations of proximity to God.
214. al-fatḥ al-rabbānī : The Lordly opening; divine illumination and unveiling.
215. sirr al-waḥy al-furqānī : The secret of the Furqanic revelation; the inner meaning of the Qur'anic revelation.
216. al-mulk al-sulṭānī : The sovereign kingdom; the physical world of dominion.
217. al-kashf al-ʿiyānī : The manifest unveiling; direct spiritual vision.
218. al-aḥādīth al-qudsiyya : Sacred hadiths; sayings of God narrated by the Prophet, not part of the Qur'an.
219. al-sarāt al-aʿyān : The noble chiefs; the prominent members of the Prophet's family.
220. al-nuqṭa al-muḥammadiyya : The Muhammadan point, a Sufi term referring to the spiritual reality of the Prophet Muhammad as the primordial point from which all creation emanates.
221. klimatay al-shahāda : The two words of testimony: 'There is no god but Allah, Muhammad is the Messenger of Allah.'
222. al-īwān : The archway or palace of Kisra (Chosroes) in Persia, which is said to have shaken at the birth of the Prophet.
223. al-afnān : Branches or twigs, often used poetically to describe swaying branches.
224. al-‘aqīq wa al-bān : Al-‘Aqiq and al-Ban are two places in the Hijaz, often mentioned in Arabic poetry as symbols of beloved places.
225. al-maqāmāt al-rafī‘a wa al-marātib al-‘āliya : High stations and lofty ranks, referring to spiritual degrees in Sufism.
226. sa‘diyya : Sa‘di, possibly referring to the tribe of Sa‘d or a place name; here it may indicate a blessed gift.
227. huwiyya : Ipsseity; the essential selfhood or identity of God, often referring to His innermost, unknowable essence.
228. awtād : Pegs; a rank of saints in Sufism who are considered spiritual supports of the world, often four in number.
229. anjāb : Nobles; a term for spiritually elevated individuals, often synonymous with saints or righteous ones.
230. awliyā’ : Saints; friends of God, those who have attained closeness to Him through spiritual realization.
231. aqṭāb : Poles; the highest rank of saints in the Sufi hierarchy, considered the spiritual axis of the age.
232. yawm al-mīthāq : Day of the Covenant; the primordial covenant in which God addressed all souls, asking 'Am I not your Lord?' and they replied 'Yes.'
233. Yā Sīn : The Arabic letters Yā and Sīn, which open Surah 36 of the Qur’an; often interpreted as an address to the Prophet Muhammad.
234. Muṣṭafawī : Pertaining to al-Muṣṭafā, 'the Chosen One,' a title of the Prophet Muhammad.
235. Ṭā Hā : The Arabic letters Ṭā and Hā, which open Surah 20 of the Qur’an; often interpreted as an address to the Prophet Muhammad.
236. hayūlā : Hyle; a philosophical term for prime matter or the underlying substance of all things.
237. ghayb huwiyyat al-aḥadiyya : Unseen of the Ipsseity of Oneness; the innermost, hidden aspect of God's unique and indivisible essence.
238. alif : The first letter of the Arabic alphabet, symbolizing the divine Oneness (al-ahadiyya).
239. al-Kanz al-Makhfi : The Hidden Treasure; a reference to a famous divine saying (hadith qudsi): 'I was a Hidden Treasure and I loved to be known, so I created creation that I might be known.'
240. Dhul-Jalali wal-Ikram : Possessor of Majesty and Bounty; a divine name from Quran 55:27.
241. al-Sab' al-Mathani : The Seven Oft-Repeated verses; usually refers to Surah al-Fatiha, but here used symbolically for divine attributes.
242. nubuwwa : Prophethood; the state of being a prophet.
243. Umm al-Kitab : Mother of the Book; the Preserved Tablet (al-Lawh al-Mahfuz) in which all divine decrees are recorded.
244. Ya Sin : The opening letters of Quranic chapter 36; often interpreted as an address to the Prophet Muhammad.
245. qadr : Rank, station, or degree of honor.
246. al-ma'na al-badi' : A novel or exquisite meaning; a rhetorical term.
247. al-mustafawiyya : Pertaining to al-Mustafa (the Chosen One), i.e., the Prophet Muhammad.
248. al-Rand : A fragrant shrub, possibly myrtle or laurel.
249. al-Bashīr : The Bringer of Good News; one of the Prophet's names.
250. al-Baṣīr : The All-Seeing; a divine attribute applied to the Prophet.
251. al-Balīgh : The Eloquent; one who conveys the message clearly.
252. al-Bayān : The Clear Exposition; the Quran or the Prophet's eloquence.
253. al-Barr : The Righteous; the Kind.
254. al-Baḥr : The Sea; metaphor for vast knowledge or generosity.
255. al-Bayyinah : The Clear Evidence; the Quran or a miracle.
256. Bayyinah min Allāh : A clear proof from Allah.
257. al-Bāṭin : The Hidden; the Inward.
258. al-Burhān : The Proof; a decisive argument.
259. al-Bābūnaj : Chamomile; a fragrant herb.
260. al-Banafsaj : Violet; a fragrant flower.
261. al-Bahār : A type of fragrant plant or spice.
262. al-Bān : A tree with fragrant flowers, possibly moringa.
263. al-Balasān : Balsam; a fragrant resin.
264. al-Tālī : The Reciter; one who follows or recites.
265. al-Tadhkirah : The Reminder; the Quran or admonition.
266. al-Taqī : The Pious; the God-fearing.
267. al-Tawwāb : The Oft-Returning; the Acceptor of Repentance.
268. al-Tanzīl : The Revelation; the Quran sent down.
269. al-Tihāmī : One from Tihamah; a region in Arabia.
270. al-Tīn : Fig; a fruit mentioned in the Quran.
271. al-Tūt : Mulberry; a fruit.
272. al-Tuffāḥ : Apple; a fruit.
273. al-Furqān : The Criterion; another name for the Quran.
274. al-Mawlawiyyah : Relating to the Mawlawi order or spiritual masters.
275. Thimāl al-Yatāmā : The Shelter of Orphans; a title of the Prophet.
276. Thānī Ithnayn : The Second of Two; referring to the Prophet with Abu Bakr in the cave.
277. al-Thimām : A fragrant plant, possibly sweet rush or camel grass.
278. al-Rayḥān : Sweet basil; a fragrant herb.
279. al-Jamīl : The Beautiful; a divine attribute.
280. al-Jalīl : The Majestic; the Glorious.
281. al-Jadd : The Grandeur; the Mighty.
282. al-Jawād : The Generous; the Bountiful.
283. al-Jabbār : The Compeller; the Almighty.
284. al-Jāwī : Jawi; possibly referring to a type of aromatic wood or incense.
285. al-Jawzā : A type of aromatic substance or plant.
286. al-Jawz : Walnut; a nut.
287. al-Jazar : Carrot; a vegetable.
288. al-Jullinār : Pomegranate blossom; a fragrant flower.
289. al-Ḥāshir : The Gatherer; one who gathers people on Judgment Day.
290. al-Ḥāfiẓ : The Preserver; the Protector.
291. al-Ḥākim : The Judge; the Ruler.
292. Ḥabīb Allāh : The Beloved of Allah; a title of the Prophet.
293. Ḥabīb al-Raḥmān : The Beloved of the Merciful.
294. al-Ḥabaq : Sweet basil; a fragrant herb.
295. al-Ḥinnā : Henna; a plant used for dyeing and fragrance.
296. al-Fāghiyah : A name for the henna flower, meaning fragrant.
297. al-Khalīl : The Intimate Friend; a title of Prophet Abraham, also applied to Muhammad.
298. Khalīl Allāh : The Friend of Allah.
299. Khalīl al-Raḥmān : The Friend of the Merciful.
300. Khīrat Allāh min Khalqihi : The Chosen of Allah from His creation.
301. al-Rāwand al-Ṣīnī : Chinese rhubarb; a medicinal plant.
302. Khātam al-Anbiyā’ wa al-Rusul al-Kirām : The Seal of the Prophets and Noble Messengers.
303. al-Khayrī : A type of fragrant plant or flower.
304. al-Khuzāmā : Lavender; a fragrant herb.
305. al-Khābūr : A type of aromatic plant or tree.
306. al-Khayzarān : Bamboo; a plant known for its straightness.
307. al-Dalīl : The Guide; the Proof.
308. al-Dā‘ī ilā Allāh : The Caller to Allah.
309. Dār al-Ḥikmah : The Abode of Wisdom; a title of the Prophet.
310. Da‘wat Ibrāhīm : The Prayer of Abraham; referring to the Prophet's coming.
311. Da‘wat al-Nabiyyīn : The Prayer of the Prophets.
312. Dalīl al-Khayrāt : The Guide to Good Deeds; a famous prayer book.
313. Dār Fulful : Pepper; a spice.
314. Dār Ṣīnī : Cinnamon; a spice.
315. al-Dhākir : The Rememberer; one who remembers Allah.
316. al-Dhikr : The Remembrance; the Quran.
317. Dhikr Allāh : The Remembrance of Allah.
318. Dhū ‘Izz : Possessor of Might.
319. Dhū Faḍl : Possessor of Grace.
320. Dhū Ḥurmah : Possessor of Sanctity.
321. Dhū Makānah : Possessor of Status.
322. al-Dharīrah : A mixture of fragrant powders used as incense.
323. al-Dhafar : A strong, pleasant scent; musk.
324. al-Misk al-Adhfar : The most fragrant musk.
325. al-Ruṭab : Fresh ripe dates; a fruit.
326. al-Rāḍī : The Content; the Satisfied.
327. al-Rāghib : The Desirous; the Aspiring.
328. al-Rāfi‘ : The Exalter; the Elevator.
329. Rasūl al-Rāḥah : The Messenger of Ease.
330. Rasūl al-Raḥmah : The Messenger of Mercy.
331. Rasūl Allāh : The Messenger of Allah.
332. Rasūl al-Malāḥim : The Messenger of Battles; a prophecy.
333. Rūḥ al-Ḥaqq : The Spirit of Truth.
334. Rūḥ al-Quds : The Holy Spirit; Gabriel or the Prophet.
335. Rafī‘ al-Darajāt : The Exalted in Degrees.
336. al-Zāhid : The Ascetic; the Abstinent.
337. Za‘īm al-Anbiyā’ : The Leader of the Prophets.
338. al-Zakī : The Pure; the Chaste.
339. al-Zurzumī : A title meaning the one who drinks much; metaphor for knowledge.
340. Zayn man Wāfā al-Qiyāmah : The Ornament of those who come on the Day of Resurrection.
341. Zaynahā wa Nūr Ghurafihā wa Quṣūrihā : Its adornment and the light of its chambers and palaces.
342. al-Za‘farān : Saffron; a spice and dye.
343. al-Zanjabīl : Ginger; a spice.
344. al-Zarbiyānij : A type of aromatic plant or perfume.
345. al-Zubd : Cream or butter; metaphor for something pure.
346. al-Ṭāhir : The Pure; the Clean.
347. al-Ṭayyib : The Good; the Pleasant.
348. Ṭāba Ṭāba : A phrase meaning 'good and pure'; a name of the Prophet.
349. Ṭāhā : A name of the Prophet; also a chapter of the Quran.
350. Ṭā Sīn Mīm : Disjointed letters from the Quran; a name of the Prophet.
351. Qāba Qawsayn aw Adnā : The distance of two bow-lengths or nearer; a reference to the Prophet's ascension.
352. al-Ṭal‘ : The spathe of a palm tree; a fruit.
353. Ṭayyibah : A goodly tree; also a name of Medina.
354. Shajarat Maryam : The tree of Mary; possibly the date palm.
355. al-Ṭarfā : Tamarisk; a tree.
356. al-Ẓāhir : The Manifest; the Apparent.
357. al-Ẓafūr : The Victorious; the Triumphant.
358. al-Ẓafar : Victory; triumph.
359. Ẓayyān : A type of fragrant plant.
360. Ẓabyah : A type of fragrant herb.
361. Ẓafīrah : A type of aromatic plant.
362. al-Kafīl : The Guarantor; the Sponsor.
363. al-Kāmil : The Perfect; the Complete.
364. Kalīm Allāh : The One to whom Allah spoke; a title of Prophet Moses.
365. Kāshif al-Karb : The Remover of Distress.
366. al-Karīm : The Generous; the Noble.
367. Kāf Hā Yā ‘Ayn Ṣād : Disjointed letters from the Quran; a name of the Prophet.
368. al-Mawlawiyyah : Relating to the Mawlawi order or spiritual masters.
369. al-Kundur : Frankincense; a fragrant resin.
370. al-Kāfūr : Camphor; a fragrant substance.
371. al-Kammūn : Cumin; a spice.
372. al-Kurwiyā : A type of aromatic plant or spice.
373. al-Lisān : The Tongue; the Language.
374. Lisān al-Ḥaqq : The Tongue of Truth.
375. Lisān al-Ṣidq : The Tongue of Truthfulness.
376. Lisān al-Tuqā : The Tongue of Piety.
377. al-Laymūn : Lemon; a citrus fruit.
378. al-Lifāḥ : A type of fragrant plant or herb.
379. al-Lawz : Almond; a nut.
380. al-Lubān : Frankincense; a fragrant resin.
381. Lisān al-‘Aṣāfīr : Bird's tongue; a type of fruit or plant.
382. al-Mājid : The Glorious; the Magnificent.
383. al-Māniḥ : The Bestower; the Giver.
384. al-Mu’min : The Faithful; the Guardian of Faith.
385. al-Mā’ al-Ma‘īn : The Flowing Water; a source of life.
386. al-Mubārak : The Blessed.
387. al-Mubtahal : The Supplicant; one who prays earnestly.
388. Mubashshir al-Bā’isīn : The Bringer of Good News to the Distressed.
389. al-Mu’ammil : The Hopeful; the One who is hoped for.
390. al-Muṣṭakā : Mastic; a resin used as chewing gum.
391. al-Maḥlab : Mahaleb; a spice from cherry seeds.
392. al-Misk al-Adhfar : The most fragrant musk.
393. al-Mandal : Sandalwood; a fragrant wood.
394. al-Mī‘ah al-Sā’ilah : Liquid storax; a fragrant resin.
395. Nabī al-Tawbah : The Prophet of Repentance.
396. Nabī al-Raḥmah : The Prophet of Mercy.
397. Nabī al-Ḥaramayn : The Prophet of the Two Sanctuaries (Mecca and Medina).
398. Nabī al-Rāḥah : The Prophet of Ease.
399. al-Narjis : Narcissus; a fragrant flower.
400. al-Nisrīn : Wild rose; a fragrant flower.
401. al-Nammām : A type of fragrant plant, possibly jasmine.
402. al-Na‘na‘ : Mint; a fragrant herb.
403. al-Nāranj : Bitter orange; a citrus fruit.
404. Ṣafī Allāh : The Chosen of Allah; a title of Prophet Adam.
405. Ṣaḥīḥ al-Islām : The Sound of Islam; a title.
406. Ṣirāṭ Allāh : The Path of Allah.
407. Ṣirāṭ Mustaqīm : The Straight Path.
408. Ṣāḥib al-Wasīlah : The Possessor of the Means; a high station in Paradise.
409. Ṣāḥib al-Faḍīlah : The Possessor of Virtue.
410. Ṣāḥib al-Maqām al-Maḥmūd : The Possessor of the Praiseworthy Station; the Prophet's intercession.
411. Ṣāḥib al-Liwā’ al-Ma‘qūd : The Possessor of the Tied Banner; a title of the Prophet.
412. Ṣāḥib al-Shafā‘ah al-Kubrā : The Possessor of the Great Intercession.
413. Ṣāḥib Qawl : The Possessor of the Saying; incomplete in text.
414. al-asmāʾ al-mubāraka al-maymūna : The blessed, auspicious names of God, referring to His divine attributes.
415. al-Ḍaḥḥāk : The One who laughs much; a divine name indicating God's mercy and joy.
416. al-Ḍaḥūk : The One who laughs; similar to al-Ḍaḥḥāk, emphasizing God's attribute of laughter.
417. al-Ḍārib : The Striker; a name indicating God's power to strike down enemies.
418. ʿIlm al-Īmān : Knowledge of faith; a name referring to the knowledge of belief.
419. ʿIlm al-Yaqīn : Knowledge of certainty; a name referring to the knowledge of absolute certainty.
420. al-ʿĀlim bi-l-Ḥaqq : The Knower of the Truth; a name indicating God's knowledge of the truth.
421. al-ʿĀmil : The Doer; a name indicating God's action.
422. ʿAbd Allāh : Servant of Allah; a name for the Prophet Muhammad.
423. al-ʿUrwa al-Wuthqā : The Firmest Handle; a Qur'anic term for the bond of faith.
424. al-ʿAzīz : The Mighty; one of the 99 names of God.
425. al-ʿAfuww : The Pardoner; one of the 99 names of God.
426. ʿarār : A type of fragrant plant, possibly juniper or cypress.
427. al-Ghanī bi-llāh : The Rich through Allah; a name indicating sufficiency through God.
428. al-Ghanī bi-l-Islām : The Rich through Islam; a name indicating sufficiency through the religion.
429. al-Ghawth : The Succorer; a name indicating God's help.
430. al-Ghayth : The Rain; a name indicating God's provision like rain.
431. al-Ghiyāth : The Helper; a name indicating God's assistance.
432. ʿāliya : A type of perfume, possibly a blend of musk and ambergris.
433. gharf : A fragrant plant, possibly a type of rush or reed.
434. ghamlūj : A type of fragrant wood or plant.
435. ghar : A fragrant plant, possibly laurel.
436. ghāfat : A type of fragrant tree or plant.
437. gharīqūn : A medicinal plant, possibly agrimony or a type of fungus.
438. al-Fātiḥ : The Opener; a name indicating God's opening of mercy and victory.
439. al-Fāriqlīṭ : The Paraclete; a name for the Prophet Muhammad in Christian tradition.
440. al-Fāriq : The Distinguisher; a name indicating God's distinction between truth and falsehood.
441. al-Fārūq : The Distinguisher; a title of the Prophet Muhammad or Umar.
442. al-Fattāḥ : The Opener; one of the 99 names of God.
443. al-Fajr al-Sāṭiʿ : The Radiant Dawn; a name indicating the Prophet Muhammad as a light.
444. fāghiya : A fragrant flower, possibly jasmine or wallflower.
445. quwwa : A type of fragrant plant, possibly a species of mint.
446. al-Qānit : The Devout; a name indicating God's devotion or the Prophet's devotion.
447. al-Qāḍī : The Judge; a name indicating God's judgment.
448. Qāʾid al-Ghurr al-Muḥajjalīn : Leader of the bright-faced ones with white limbs; a title of the Prophet Muhammad.
449. Qāʾid al-Mursalīn : Leader of the Messengers; a title of the Prophet Muhammad.
450. al-Qayyūm : The Self-Subsisting; one of the 99 names of God.
451. al-Qurashī : The Qurayshite; a name indicating the Prophet's tribe.
452. al-Ḥasan al-Sīra wa-l-Samīma : The Good in conduct and nature; a description of the Prophet.
453. dharrīra : A fragrant powder made from aromatic plants, used as incense.
454. Ṭawāsīm : Surahs beginning with the letters Ṭā Sīn Mīm (e.g., Surah al-Shuʿarāʾ, al-Naml, al-Qaṣaṣ).
455. Ḥawāmīm : Surahs beginning with Ḥā Mīm (Surahs 40-46).
456. Ṭā Hā : Surah 20 of the Qur'an.
457. Yā Sīn : Surah 36 of the Qur'an.
458. al-Sayyid : The Master; a title of the Prophet Muhammad.
459. Sayyid Walad Ādam : Master of the Children of Adam; a title of the Prophet Muhammad.
460. Sayyid al-Anbiyāʾ wa-l-Mursalīn : Master of the Prophets and Messengers; a title of the Prophet Muhammad.
461. Sayyid al-Kawnayn : Master of the Two Worlds; a title of the Prophet Muhammad.
462. Sayyid al-Thaqalayn : Master of the Two Weighty Ones (humans and jinn); a title of the Prophet Muhammad.
463. Sayyid Walad Ādam Ajmaʿīn : Master of all the Children of Adam; a title of the Prophet Muhammad.
464. al-Zuʿrūf al-Raḥīm : The Merciful Adorned; a name for the Prophet Muhammad.
465. al-Shāhid : The Witness; one of the 99 names of God.
466. al-Shahīd : The Witness; one of the 99 names of God.
467. al-Shams : The Sun; a name for the Prophet Muhammad as a source of light.
468. al-Shahīr : The Renowned; a name indicating the Prophet's fame.
469. al-Shāfiʿ : The Intercessor; a title of the Prophet Muhammad.
470. al-Hādī : The Guide; one of the 99 names of God.
471. Hudā Allāh : Guidance of Allah; a name indicating divine guidance.
472. Hadiyyat Allāh : Gift of Allah; a name for the Prophet Muhammad as a gift.
473. hīrūm : A type of fragrant plant, possibly a species of basil.
474. hadhāl : A type of fragrant plant, possibly a species of lavender.
475. halīlaj : Myrobalan; a medicinal fruit used in traditional medicine.
476. al-Walī : The Friend; one of the 99 names of God.
477. al-Wakīl : The Trustee; one of the 99 names of God.
478. al-Wuṣūl : The Arrival; a name indicating God's accessibility.
479. al-Wāṣil : The Connector; a name indicating God's connection to His servants.
480. Yā Sīn : A name for the Prophet Muhammad, derived from the Qur'anic chapter.
481. Yaʿsūb al-Arwāḥ : The Chief of Spirits; a title of the Prophet Muhammad.
482. bīrūj : A type of fragrant plant, possibly a species of jasmine or rose.
483. al-ʿaqīq : A valley near Medina, known for its red soil; also a type of gemstone.
484. Yūḥ : John the Baptist, known for his asceticism and humility.
485. Ṭībah : Another name for Medina, meaning 'good' or 'pleasant'.
486. al-ḍarīḥ : The tomb of the Prophet Muhammad in Medina.
487. Dalā'il al-Khayrāt : A famous collection of prayers and blessings upon the Prophet by Muhammad al-Jazuli.
488. ratq : A state of being closed or fused together; in Qur'an 21:30, it refers to the heavens and earth being one mass before being split apart.
489. al-kawnayn : The two worlds: the physical world and the spiritual world, or this world and the Hereafter.
490. al-thaqalayn : The two weighty ones: humans and jinn, as mentioned in the Qur'an (55:31).
491. al-buhamūt : A mythical bull or creature that supports the earth in Islamic cosmology.
492. al-Aḥmadī : Attributed to Ahmad, another name of the Prophet Muhammad, meaning 'most praiseworthy'.
493. tawḥīd : The oneness of God; the central doctrine of Islam.
494. al-Muṣṭafawī : Attributed to al-Muṣṭafā, 'the Chosen One', a title of the Prophet Muhammad.
495. al-dimān : Blood; here possibly referring to the blood of the faithful or the sanctity of life.
496. jāhihim : Their rank or status; refers to the spiritual station of the saints or prophets through which intercession is sought.
497. al-ʿārifīn : The knowers; those who have gnosis (maʿrifa) of Allah, often used for Sufi masters.
498. Kun fayakūn : Qur'anic phrase meaning 'Be, and it is,' referring to Allah's creative command.
499. taḥaqqaqū : Realize or become realized; a Sufi term for achieving spiritual realization or verification.
500. bismillāhi majrāhā wa mursāhā : Qur'an 11:41: 'In the name of Allah is its course and its anchorage,' said by Noah when boarding the ark.
501. wa mā ramayta idh ramayta : Qur'an 8:17: 'And you did not throw when you threw, but Allah threw,' referring to the Prophet's action at the Battle of Badr.
502. ʿĀṣif : Asif ibn Barkhiya, a righteous servant of Prophet Solomon who brought the Queen of Sheba's throne in the blink of an eye.
503. al-ʿAlāʾ ibn al-Ḥaḍramī : A companion of the Prophet known for his miraculous crossing of the sea by saying 'Bismillah.'
504. al-Aqlīshī : Abu al-Abbas Ahmad al-Aqlishi, a 12th-century Andalusian scholar and Sufi.
505. Wahb ibn al-Wardī : A 9th-century ascetic and Sufi from Syria, known for his piety.
506. abdāl : Substitutes; a rank of saints in Sufi hierarchy, often forty in number, who maintain the world's spiritual balance.
507. ahl al-ishārāt : People of allusions; Sufis who express spiritual meanings through symbolic language.
508. al-Ḥātimī : Ibn al-Arabi (1165–1240), the great Sufi master, also known as al-Hatimi al-Ta'i.
509. karāmāt : Miracles or wonders performed by saints, as opposed to prophecies (muʿjizāt).
510. asmāʾ al-takwīn : Names of creation; divine names that have the power to bring things into existence.
511. ahl al-takwīn : People of creation; Sufis who have attained the power to manifest things through divine names.
512. Qur'an 2:74 : Reference to stones that split and bring forth water, and stones that fall in fear of Allah.
513. Qur'an 24:43 : Verse describing Allah's driving and assembling clouds to produce rain.
514. talqiyāt : Receptions; spiritual inspirations or divine communications received by the heart.
515. wāṣilīn : Those who have arrived; Sufis who have reached the station of union with the Divine.
516. rāsikhūn : Firmly rooted; those deeply established in knowledge, often referring to scholars or saints.
517. arbāb al-ḥaqāʾiq wa al-maʿārif : Masters of realities and gnoses; advanced Sufis who have direct experiential knowledge of divine truths.
518. afrād : Unique ones; a high rank of saints in Sufism, often solitary and distinct from the abdāl.
519. Qur'an 5:15 : Verse: 'There has come to you from Allah a light and a clear Book,' interpreted as referring to the Prophet Muhammad.
520. aḥmadī : Ahmadine; related to Ahmad, one of the Prophet Muhammad's names, meaning 'most praiseworthy.'
521. furqānī : Furqanic; related to the Furqan (the Criterion), a name for the Qur'an.
522. muḥammal : Interpretation or meaning, often used in Sufi contexts for a spiritual understanding.
523. ism : Name; here referring to a divine name or a name of the Prophet Muhammad.
524. al-Muṣṭafawī : Relating to al-Muṣṭafā, 'the Chosen One,' an epithet of the Prophet Muhammad.
525. dhikr : Remembrance of God, often through repetition of His names or phrases.
526. aḥwāl : Spiritual states, temporary conditions in the Sufi path.
527. mashārib : Spiritual tastes or experiences, often used in Sufism for direct experiential knowledge.
528. adhwāq : Spiritual experiences or tastes, similar to mashārib.
529. awtād : Pillars or supports; in Sufism, a rank of saints who uphold the spiritual world.
530. maʿārif : Gnosis or spiritual knowledge, often of divine realities.
531. mawājid : Ecstatic states or spiritual experiences, often associated with intense love for God.
532. futūḥāt : Openings or illuminations, spiritual insights granted by God.
533. tamalla : To be weary or bored; here possibly a variant reading.
534. al-Muṣṭafā : The Chosen One, an epithet of the Prophet Muhammad.
535. ʿārif : Gnostic, one who has direct knowledge of God.
536. ghawth : Pole or spiritual axis, the highest ranking saint in a given time.
537. mukāshif : One who unveils, a saint who has spiritual unveilings.
538. al-Ṣāliḥ : The Righteous, a name or title.
539. wishāḥ : A sash or belt worn by women, here symbolizing pious women.
540. najāḥ : Success, especially spiritual success.
541. marāḥ : Pasture or place of rest; the line is a metaphor for disturbance.
542. fatḥ : Opening, spiritual victory or illumination.
543. muḥammal : Interpretation; see note 1.
544. al-dhāt al-Muḥammadiyya : The Muhammadan essence, the spiritual reality of the Prophet.
545. Aḥmadī : Relating to Aḥmad, another name of the Prophet Muhammad.
546. Muṣṭafawiyya : Relating to al-Muṣṭafā, the Chosen One.
547. saqat : Watered; here in the feminine form agreeing with 'uyūn (springs).
548. Salʿ : A place name; al-Naqā is a sandy hill.
549. ḥurūf al-tahajjī : The letters of the Arabic alphabet, here used as a basis for mystical symbolism.
550. lisān tarjumān al-qadam : The 'tongue of the interpreter of the foot' is a Sufi term referring to the Prophet Muhammad as the ultimate interpreter and manifestation of divine attributes.
551. Kawthar : A river in Paradise granted to the Prophet Muhammad, symbolizing abundant spiritual blessings.
552. as-suwā : Other-than-It: a Sufi term referring to everything other than God, i.e., creation or the phenomenal world.
553. Hind : A common female name in classical Arabic poetry, often used as a symbol of the beloved.
554. hayākil : Templates or structures; here referring to the forms or manifestations of the divine names.
555. Mawlawī : Relating to Mawlānā (our Master), a title of respect, often used for Sufi masters, especially Jalāl al-Dīn Rūmī.
556. Qur'an 9:21 : Reference to the Quranic verse: 'Their Lord gives them good news of mercy from Him and good pleasure.'
557. Qur'an 6:22 : Reference to the Quranic verse: 'And the day We gather them all together.'
558. Qur'an 42:24 : Reference to the Quranic verse: 'And God effaces falsehood.'
559. Qur'an 10:25 : Reference to the Quranic verse: 'And God calls to the abode of peace.'
560. Malakūt : The angelic realm or the world of sovereignty, an intermediate spiritual world in Islamic cosmology.
561. Jabarūt : The realm of divine power and might, a higher spiritual world beyond Malakūt.
562. Nāsūt : The human or material realm, the world of physical existence.
563. Lāhūt : The divine realm, the world of divinity.
564. Kun fayakūn : The divine command 'Be! And it is,' referring to God's creative power.
565. al-‘ilm al-ladunni : Divine knowledge granted directly by God to His saints, without intermediary.
566. arbāb al-futūḥāt : Masters of illuminations; Sufi term for those who have attained spiritual openings and divine unveilings.
567. karāma : A miracle or wonder performed by a saint (walī) as a sign of God's favor.
568. mu‘jiza : A miracle performed by a prophet as a proof of prophethood.
569. al-dā'irat al-muḥammadiyya al-aḥmadiyya : The Muhammadan-Ahmadi circle: a spiritual realm or domain associated with the Prophet Muhammad, emphasizing his two names Muhammad (the Praised) and Ahmad (the Most Praised).
570. al-nūrāniyya al-muṣṭafawiyya : Mustafawi luminosity: the radiant light of the Prophet, derived from his title al-Muṣṭafā (the Chosen One).
571. nasama 'arshiyya qudsāniyya : Throne-like holy breath: a spiritual entity or soul associated with the Divine Throne ('Arsh), symbolizing high spiritual rank.
572. jawhara jalīla fardāniyya : Majestic solitary jewel: a metaphor for a unique, precious spiritual essence, often referring to the Prophet's reality.
573. al-sirr al-aḥmadī : Ahmadi secret: the inner, esoteric dimension of the Prophet's reality, associated with his name Ahmad.
574. ashjāruhum al-qabliyya wa al-ba'diyya : Trees of precedence and subsequence: spiritual lineages or states that are prior (qabliyya) and posterior (ba'diyya) in the hierarchy of existence.
575. al-far'iyya wa al-aṣliyya : Derivation and origin: branches (far') and roots (aṣl) of spiritual realities, indicating the Prophet's centrality.
576. al-mulk wa al-malakūt : Kingdom and dominion: two levels of existence; al-mulk is the physical world, al-malakūt is the spiritual or angelic realm.
577. al-ḥaḍarāt al-qudsiyya : Holy presences: the various divine or spiritual realms or stations in Sufi cosmology.
578. sirr al-tajallī : Secret of self-disclosure: the mystery of God's self-manifestation (tajallī) in creation, particularly through the Prophet.
579. al-jawhara al-muḥammadiyya : Muhammadan jewel: the primordial reality or essence of the Prophet Muhammad, considered the first creation.
580. al-makkiyya al-madaniyya al-najdiyya : Meccan, Medinan, Najdi: referring to the Prophet's associations with Mecca, Medina, and Najd (a region in Arabia).
581. al-wāḥidiyya : The Unique: a divine attribute, al-Wāḥid, emphasizing God's oneness in essence.
582. al-aḥadiyya : The One: a divine attribute, al-Aḥad, emphasizing God's absolute unity.
583. al-malā'ika al-muqarrabūn : Angels brought near: the highest-ranking angels who are closest to God, such as the archangels.
584. al-hādī al- rashīd : The Guide, the Right Guide: two of the 99 Names of God, al-Hādī (the Guide) and al-Rashīd (the Right Guide).
585. al-mubdi' al-mu'īd : The Originator, the Restorer: two divine names, al-Mubdi' (the Originator) and al-Mu'īd (the Restorer).
586. al-bā'ith al-shahīd : The Resurrector, the Witness: divine names, al-Bā'ith (the Resurrector) and al-Shahīd (the Witness).
587. ḥaẓā'ir al-quds : Enclosures of holiness: the sacred precincts or realms of divine purity.
588. asmā' musammayātuhā : Names whose named entities: the divine names and their corresponding realities or essences.
589. khuddām al-ḥujub wa al-surādiqāt : Servants of the veils and pavilions: angelic beings that guard the veils separating the divine from creation.
590. qāba qawsayn aw adnā : Two bows' length or closer: a Qur'anic phrase (53:9) describing the Prophet's proximity to God during the Mi'raj.
591. sirr al-ḥaqq : Secret of the Truth: the inner reality of God (al-Ḥaqq) that permeates all things.
592. al-malā'ika al-quddūsiyyūn : Most holy angels: angels of the highest sanctity, often associated with the divine presence.
593. al-muhayminūn : The dominators: a class of angels who oversee or dominate other beings, from the root haymana (to dominate).
594. ṭarīqatuhā al-muthlā : Its excellent way: the spiritual path (ṭarīqa) of the Prophet, considered the best and most perfect.
595. kitābuhu al-ḥakīm : His wise Book: the Qur'an, described as full of wisdom.
596. ḥulūl al-qabr wa nuzūl al-ḥammām : Descent into the grave and the arrival of the bath: metaphors for death and the afterlife; 'bath' may refer to the state of purification or the Day of Judgment.
597. ism al-jalālah : The Name of Majesty, i.e., the divine name 'Allah'.
598. Qur'an 31:25 : Qur'anic verse: 'And if you ask them who created them, they will surely say, Allah.'
599. Qur'an 6:12 : Qur'anic verse: 'Say, to whom belongs what is in the heavens and the earth? Say, to Allah.'
600. Qur'an 7:54 : Qur'anic verse: 'Surely, His is the creation and the command; blessed is Allah, Lord of the worlds.'
601. jawhar fard : Indivisible atom; a term in Islamic philosophy for the smallest unit of matter that cannot be divided.
602. Qur'an 95:4 : Qur'anic verse: 'Indeed, We created the human being in the best stature.'
603. Qur'an 17:70 : Qur'anic verse: 'We favored them over many of those We created with a marked favor.'
604. barzakh : Isthmus; a term in Sufism for an intermediate realm or a being that combines two worlds.
605. al-ittiṣāf : Attribution; the state of being described or qualified by an attribute.
606. mawqūf : Suspended; a term in Sufism referring to a state that is not fully realized or is dependent on something else.
607. majrūd : Stripped; a state of being divested of attributes or qualities.
608. Ibn 'Aṭā' : Ibn 'Ata' Allah al-Iskandari (d. 1309), a prominent Sufi master of the Shadhili order.
609. al-kawn : The cosmos; the created universe, often referring to the physical world.
610. juthmāniyya : Corporeality; the physical, bodily aspect of existence.
611. rūḥāniyya : Spirituality; the spiritual, non-material aspect of existence.
612. al-‘ālam al-mutawassiṭ : The intermediate world; the realm between the physical and spiritual worlds, often identified with the imaginal world ('ālam al-mithāl).
613. mulk : Kingdom; the physical, visible world of creation.
614. malakūt : Dominion; the spiritual, invisible world of divine sovereignty.
615. jawhara : Jewel; a precious substance, here symbolizing the human essence.
616. shahida al-kawn : Witness the cosmos; a Sufi term for direct experiential knowledge of the created world.
617. majma‘ al-baḥrayn : Meeting place of the two seas; a Qur'anic phrase (18:60) symbolizing the junction of two realms, here the spiritual and physical.
618. al-rūḥ al-rūḥāniyya : The spiritual spirit; the highest aspect of the human spirit, associated with light.
619. al-ṭīna al-juthmāniyya : Corporeal clay; the physical substance of the human body, associated with darkness.
620. barzakh : Isthmus; an intermediate realm or barrier between two things, here between light and darkness.
621. al-mala’ al-a‘lā : The highest assembly; the angels and spiritual beings in the divine presence.
622. rak‘a : Bowing; a unit of Islamic prayer (ṣalāt) consisting of standing, bowing, prostrating, and sitting.
623. hayūlā : Prime matter; the underlying substance that receives forms, from Greek hyle.
624. mawārid : Influxes; spiritual inspirations or divine effusions.
625. ‘awā’id : Returns; recurring spiritual benefits or graces.
626. iqrār : Affirmation; the act of acknowledging divine unity or truth.
627. asrār : Secrets; esoteric knowledge or divine mysteries.
628. tawḥīd : Divine unity; the oneness of God, the central doctrine of Islam.
629. zulfa : Proximity; nearness to God.
630. al-ṣirāṭ al-mustaqīm : The straight path; the right way of worship and conduct, from the Fatiha.
631. nuqṭa : Point; the diacritical point in Arabic script, symbolizing the origin of creation.
632. alif : The first letter of the Arabic alphabet, symbolizing the divine unity.
633. nuṭfa : Drop; a sperm-drop, referring to human creation (Qur'an 76:2).
634. nafḥa : Breath; a divine breath that revives, possibly referring to the resurrection.
635. al-mathal al-a‘lā : The highest attribute; a Qur'anic phrase (16:60) referring to God's supreme qualities.
636. sifr : Book; a volume or section of a larger work.
637. I‘dād al-Ṣalawāt : Preparation of Prayers; a Sufi work on spiritual practices.
638. al-Dhakhīra : The Treasure; a Sufi text, possibly by the same author.
639. al-Mu‘ṭī ibn al-‘Ārif bi-Allāh : Al-Mu'ti, son of the knower of God; a title indicating spiritual lineage.
640. Muḥammad al-Ṣāliḥ : Muhammad al-Salih; a Sufi saint, possibly the author's spiritual master.