A Glossary of Sufi Technical Terms by Abd Al Razzaq Qashani - Text 2

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GLOSSARY OF
SUFI
TECHNICAL
TERMS
Re ead
‘Abd al-Razzfq al-Qshani

A GLOSSARY OF
SUFI
TECHNICAL TERMS
A GLOSSARY OF
SUFI
TECHNICAL TERMS
COMPILED BY
0?
‘Abd al-Razzaq al-Qashani : Actsas
Tsrilalat al Salis {a “,
Avebtc as 4 ould
TRANSLATED FROM THE ARABIC BY
Nabil Safwat, M.A., Ph.D.
REVISED AND EDITED BY
David Pendlebury
THE OCTAGON PRESS LTD

LONDON
Copyright © 1991 The Sufi Trust
All rights reserved

Copyright throughout the world
No part of this publication may be reproduced or transmitted in any form or by

any means, electronic, mechanical or photographic, by recording or any
information storage or retrieval system or method now known or to be invented
or adapted, without prior permission obtained in writing from the publishers, The
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Request for permission to reprint, reproduce, etc., to:

Permissions Department, The Octagon Press Ltd.,
P.O. Box 227, London N6 4EW, England
Published with the aid of a subvention

from The Sufi Trust
ISBN 0 863040 32 2
Published 1991
Photoset, printed and bound in Great Britain by

Redwood Press Limited, Melksham, Wiltshire
CONTENTS
Foreword xv
Part 1: English Translation
Introduction I
LETTERALIF 3
1 Alif 16 The Heights
2 Union 17 Established Essences
3 Connection 18 Isolated Individuals
4 The One , 19 The Visible Horizon
» § Oneness 20 The Supreme Horizon
6 The Unity of Union 21 Sainthood
7 Enumerating the Names of 22 The Trusted Ones
God 23 The Two Imams
8 States 24 The Mother of The Book
9 Charity 25 The Eternal Present
10 Desire 26 Egoism
11 The Thrones of Unity 27 Selfhood
12 The Name 28 Agitation
13 The Essential Names 29 The Severance of Union
14 The Greatest Name 30 The Mainstays
15 The Technical Term 31 The Foremost Names
LETTER BA’
32 Ba’ 38 Lightning
33 The Door of Doors 39 Intermediate World
34 The Glimmer 40 The Universal Interval
35 Nullity 41 Expansiveness (also 42)
36 The Substitutes 43 Discernment
37 Corpulence 44 The Cow
A GLOSSARY OF SUFI TECHNICAL TERMS
45 Intuitive Impulses 48 The Sacrosanct House

46 The House of Wisdom 49 The House of Glory
47 The Sacred House
LETTER JIM 12
50 Attraction 61 The Paradise of Inheritance
$1 The Ringing Bell 62 The Paradise of Qualities
52 The Body 63 The Paradise of the Essence
$3 Clarity 64 The Honourable Ones
54 Clarification 65 The Two Aspects of
$5 Splendour Limitation and Expanse
56 Beauty 66 The Two Aspects of Desire
$7 Combination 67 The Jewels of Science,
58 Union Prophecy and Deep
59 Union of Union Knowledge
60 The Paradise
LETTER DAL
68 The West Wind 69 The White Pearl
LETTER HA’ 17
70 Ha’ 75 Noble-minded Ambition
71 He 76 Craving
72 Dust 77 Suggestions
73 Far-reaching Ambition 78 Attacks
74 Disdainful Ambition 79 Primordial Matter
LETTER WAW 19
80 Waw 94 The Essential Attribute of
81 Oneness Truth
82 The One 95 The Essential Attribute of
83 Incoming Thought Creation
84 Event 96 Reunion
85 The Mediator of Grace and 97 The Reunion of Separation
Assistance 98 Reunion of Reunion
86 The Odd Number 99 The Fulfilment of the
87 Existence Covenant
88 The Two Aspects of 100 Keeping the Covenant of
Providence Conduct
89 Unconditional and 101 Moment of Time
Conditional 102 Eternal Time
90 The Face of Truth 103 The Halt
91 The Goal of All Servants 104 Authentic Undertaking
92 The Record Sheet 105 The Friend of God
93 Behind the Outer Covering 106 Sainthood
vi
CONTENTS
LETTER ZA’ 25
107 The Reprover 112 The Olive Tree
108 The Glass 113 The Oil
109 The Emerald
110 Duration of Time
111 The Flowering of
Information, Knowledge
and Reunion
LETTER HA’ 26
114 The Mystical State
115 The Demonstration to 123 The Reality of Realities
Mankind of the Truth 124 The Reality of Muhammad
116 The Veil 125 The Realities of the Names
117 The Letters 126 The Truth of Certitude
118 The Sublime Letters 127 Wisdom
119 Freedom 128 Explicit Wisdom
120 Burning 129 Tacit Wisdom
121 Keeping The Covenant 130 Unknown Wisdom
122 Keeping the Covenant of 131 Universal Wisdom
Lordship and Service
LETTER TA’ 30
132 Rising Stars « 137 The Secretly and Overtly Pure
133 The Pure 138 Spiritual Medicine
134 The Outwardly Pure 139 The Spiritual Physician
135 The Inwardly Pure 140 The Way
136 The Secretly Pure 141 Effacement
LETTER YA’ 32
142 The Red Ruby 144 The Day of Assembly
143 The Two Hands
LETTER KAF 33
145 The Clear Book 151 Fission
146 The Totality 152 The Morning Star
147 The Word 153 Alchemy
148 The Word of the Presence 154 The Alchemy of Happiness
149 The Hidden Treasure 155 The Alchemy of The Masses
150 The Ungrateful 156 The Alchemy of the Elect
LETTER LAM 35
157 The Sign 164 Subtlety
158 Divine Nature 165 The Human Subtlety
159 The Kernel 166 The Tablet
160 The Kernel of Kernels 167 Signs
161 Disguise 168 Rays
162 Eloquence 169 The Night of Power
163 The Tongue of Truth
LETTER MIM 38
170 The One Who Holds, The 196 The Universal Ranks
Thing Held, and For Whom it 197 The Mirror of Being
is Held 198 The Mirror of Existence
171 Sacred Water 199 The Mirror of the Two
172 The Original Presences
173 (There is no entry bearing this 200 The Evening Talk
number) 201 = The Paths of Total Praise
174 Starting Points and End 202 The Abode of the Greatest
Results Name
175 The Foundation of Sufism 203 The Basis of Deep Knowledge
176 The One who is Confirmed in 204 The Consumed
* Truth 205 The Obscure Issue
177 The One who is Confirmed in 206 The Relaxed One
Truth and Creation 207 Dawnings of Victory
178 The Attracted 208 Dawnings of the Sun of
179 The Universal Manifestations Reality
180 The Manifestation ofthe 209 The Dawning of Inner Minds
Active Names 210 The Correspondence between
181 The Meeting of the Two Seas Qualities and Realities
182 The Meeting of Desires 211 The Correspondence between
183 The Meeting of Opposites the Presences and Creation
184 Genuine Love 212 Insight
185 The Protected 213 The Point of Departure
186 External Obliteration 214 Signs Identifying the Qualities
187 Inward Obliteration 215 The First Teacher and the
188 The Obliteration of True Teacher of the Angels
Union 216 The Setting of the Sun
189 The Obliteration of Service 217 The Key to the Secret of
and of the Individual Servant Destiny
190 Eradication 218 The First Key
191 Audience 219 Release from Sorrow and
192 Facing Anxiety
193 The Conversation 220 The Bestower
194 The Retreat 221 The Stage
195 Sustained Existence 222 The Stage of Divine Descent
viii
CONTENTS
223 The Exalted Position 232 Ultimate Knowledge

224 Fraud 233 The Essential Relationship
225 The Kingdom 234 The Enraptured
226 The Heavenly Kingdom 235 Death
227 The King of the Kingdom 236 The White Death
228 The Enlarger of Aspirations 237 The Green Death
229 Equity 238 The Black Death
230 The First Way 239 Balance
231 Utter Separateness
LETTER NUN 5S
240 Prophecy 250 The End of the First Journey
241 The Noble 251 The End of The Second
242 Breath Journey
243 The Breath of The Merciful 252 The End of the Third Journey
244 The Self 253 The End of the Fourth
245 The Commanding Self Journey
246 The Accusing Self 254 The Gift
247 The Serene Self 255 Letter Nin
248 The Chiefs 256 Light
249 The Connubial Bond Diffused 257 Light of Lights
through all its Issuc
LETTER SIN 59
258 The Precedent 272 The Secret of Destiny
259 The Wayfarer 273 The Secret of Deity
260 Floating 274 The Secret of the Secret of
261 The Veil Deity
262 Screens 275 The Secrets of the Traces
263 Veils 276 The Last Night of the Moon
264 The Adoration of the Heart 277 The Abundance of the Heart
265 Crushing 278 Journeys
266 The Final Lote Tree 279 The Abolition of Viewpoints
267 The Secret 280 The Sesame Seed
268 The Secret of Knowledge 281 The Request of the Two
269 The Secret of a State Presences
270 The Secret of Reality 28 N Blackness of Face in the Two
271 The Sccret of the Abodes
Illuminations
LETTER ‘AIN 64
283 The World 286 The World of Creation, the
284 The World of Power World of the Kingdom and
285 The World of Command, the the Visible World
World of the Heavenly 287 The Wise
Kingdom and the Invisible 288 The Learned
World 289 The Common Pcople
290 The Great Reproach, and the The Servant of:

Thing Greatly Hated 335 The Liberal
291 Worship 336 The Vigilant
292 Servants of God 337 The Responsive
The Servant of: 338 The All-embracing
293 God 339 The Judicious
294 The Compassionate 340 The Loving
295 The Merciful 341 The Illustrious
296 The King 342 The Reviver
297 The Holy 343 The Witness
298 Salvation 344 The Truth
299 The Faithful 345 The Guardian
300 The Protector 346 The Powerful
301 The Mighty 347 The Firm
302 The Almighty 348 The Patron
303 The Haughty 349 The Praiseworthy
304 The Creator 350 The Quantifier
305 The Maker 351 The Initiator
306 The Fashioner 352 The Restorer
307 The Forgiving 353 The Quickener
308 The Vanquisher 354 The Mortifier
309 The Munificent 355 The Living
310 The Provider 356 The Eternal
311 The Opener 357 The Finder
312 The Knower 358 The Glorious
313 The Constrainer 359 The One
314 The Expansive 360 The Unique
315 The Humbler 361 The Everlasting
316 The Exalter 362 The Masterful
317 The Strengthener 363 The Potent
318 The Humiliator 364 The Promoter
319 The Hearer and the Seer 365 The Restrainer
320 The Judge 366 The First
321 The Just 367 The Last
322 The Gentle 368 The Outward
323 The Adept 369 The Inward
324 The Clement 370 The Ruler
325 The Glorious 371 The Supreme
326 The Pardoning 372 The Pious
327 The Thankful 373 The Relenting
328 The Most High 374 The Avenger
329 The Great 375 The Pardoner
330 The Preserver 376 The Benign
331 The Nourisher 377 The Lord of the Kingdom
332 The Reckoner 378 The Most Majestic and
333 The Sublime Noble
334 The Generous 379 The Even-handed
CONTENTS
The Servant of: 392 The Admonition

380 The Universal 393 The Eagle
381 The Independent 394 The Cause
382 The Benefactor 395 Clouds
383 The Preventer 396 Spiritual Pillars
384 The Harmful and the 397 The ‘Anga’ Bird
Beneficial 398 The Major Element
385 The Light 399 The Worlds of Apparel
386 The Guide 400 The Established Essence
387 The Creative 401 The Essence of Things
388 The Enduring 402 The Eye of God and the Eye
389 = The Inheritor of the World
390 The Mature 403 The Essence of Life
391 The Patient 404 The Recurring Feast
LETTER FA’ 89
405 Loosening 414 The Separation of Union
406 Openings 415 The Separation of the
407 Imminent Victory Qualities
408 Manifest Victory 416 The Difference between the
409 Absolute Victory Emulator and the Verifier
410 Cooling Off 417 The Difference between
411 The First Separation Perfection and Honour
412 The Second Separation 418 The Split
413 The Proof 419 Thusness
LETTER SAD 92
420 The Master of Duration and 425 Rust
the Master of Moment and 426 The Thunderclap
State 427 The Elite
421 The Fair of Face 428 The Image of Truth
422 The Easterly Breeze 429 The Image of God
423 The Sincere Friend 430 The Cells of Remembrance
424 The Authenticity of Light 431 Safeguarding the Will
LETTER QAF 95
432 The First Tendency 439 The Sure Footing
433 The Tendency towards 440 Nearness
Manifestation 441 ‘The Shell
434 The Two Bow-lengths 442 The Pole-star
435 Setting Out for God 443 The Major Polec-star
436 Arising Within God 444 The Heart
437 Contraction 445 Restraints
438 The Foot 446 Resurrection
LETTER RA’ 99
447 The Shepherd 464 The Greatest Spirit, the
448 Possession Oldest, the First and the Last
449 The Lord 465 The Spirit of Inspiration
450 The Lord of Lords 466 Testimony
451 Classes of the Names 467 The Gathering of Division
452 Binding 468 Roving
453 The Compassionate 469 The Even Number
454 The Merciful 470 The Vision of God
455 Grateful Compassion 471 The Vision of the Particular in
456 Obligatory Compassion the Universal
457 The Mantle 472 The Vision of the Universal in
458 Ruin the Particular
459 Form 473 The Evidence of Truth
460 The Forms of Cognition and 474 The Evidence of Unity
their Marks 475 The Evidence of the Names
461 Frivolity 476 Matters
462 Delicacy 477 Essential Matters
463 The Spirit 478 The Master
LETTER TA’ 106

479 Ta’ 484 Visionary Illumination
480 Familiarisation 485 Verification
481 Illumination 486 Sufism
482 Primary Illumination 487 Change
483 Secondary Illumination
LETTER KHA’ 109

488 Idea 494 Compulsion
489 The Seal 495 Sincere Friendship
490 The Seal of Prophecy 496 Seclusion
491 The Seal of the Saints 497 The Renunciation of Habits
492 The Patched Robe of Sufism 498 Renewed Creation
493 Khidr, the Green One
LETTER DHAL 113

499 The Treasures of God s02 The Man of Insight
500 Tasting 503 The Man of Reason and
so1 The Man of Reason Insight
LETTER DAD 11$

$04 The Special Ones $05 Splendour
CONTENTS
LETTER ZA’ 116

$06 The External Aspect of 508 The First Shadow
Contingent Phenomena 509 The Shadow of God
507 The Shadow
LETTER GHAIN 118

510 The Crow $15 The Hidden Mystery and the
s11 The Film and the Veil Guarded Mystery
§12 Wealth 516 The Error which Falls Short
$13 The Helper of Possession
$14 The Mystery of the Essential
Identity
Notes on the Translation 120
Bibliography 127
Note on the Translator 128
Index to the English translation 129
Part 2: The Arabic Text

(starting at the other end of the book)
xiil
FOREWORD
Although this work has been ‘required reading’ in Sufi circles for the
last six and a half centuries, there has until now been no readily
accessible translation in any Western language. With a view to filling
this gap, the present work was undertaken at the behest of the Sufi
Trust.
In our translation we have relied on two main sources:
1. An edition by the noted Arabist, Dr Aloys Sprenger, based on
two annotated Arabic manuscripts. This was published in Calcutta
in 1845, under the aegis of the Asiatic Society of Bengal. A facsimile
of this edition is to be found at the ‘other end’ of the present book.
2. A more recent edition (Cairo 1981) by Dr Mohammad Kamal
Ibrahim Ja‘far, which also refers to several manuscript sources. In the
main we have followed the layout and above all the numbering
scheme of the Sprenger edition; so that those versed in Arabic should
have no difficulty in tracing our efforts back to the original text.
However, we have on a number of occasions been guided by what
seemed to be a more plausible version in the Cairo edition.
‘Sufi Technical Terms’ is an accurate enough rendering of the
Arabic title of this work. An approximate phonetic transliteration
might be: Istilahat al-Siiftya. The full name of its author is: Kamal
al-Din Abi al-Ghana’im ‘Abd al-Razzaq al-Qashani*al-Samargandi.
For the sake of brevity we refer to him as Abdur-Razzaq al-Qashani,
or, following Dr Kamal’s lead, simply Qashani. As his name sug-
gests, his forefathers came from central Asia. He died in A.D. 1330
(= 730 A.H.).
The original is divided into twenty-eight chapters, each corre-
sponding to a letter of the alphabet. However, the ordering is not
*This is often spelt with a letter kaf: kashdni, or even kashi.
xv
that of the modern Arabic alphabet, but follows the so-called abjad
order. There is no strict sorting system within the chapters
themselves.
Inevitably, when a dictionary or glossary is translated the order of
the section headings becomes randomised, so the English speaking
reader has no means of tracing a term. We were not tempted to recast
our English translation into alphabetical order, since for a number of
reasons we wished to keep in step with the accompanying Arabic
text and avoid tampering unnecessarily with its structure. Instead of
this, we have appended an index to the English text, thus actually
affording the reader slightly more freedom of navigation than is
available in the original. .
Items in the text which have been marked with an asterisk are
discussed in the notes which follow on pages 120-126. Generally
these are references to the Qur’an, or other specifically Islamic
knowledge. In rendering passages from the Qur’an we are indebted
to the excellent work done by A. J. Arberry and Yusuf Ali. We have
taken on trust the authenticity of the Traditions quoted by Qashani
in his Glossary.
We have preferred the word ‘glossary’ to ‘dictionary’, since we
wish to signal the fact that the subject matter contained in it is closely
and coherently inter-related; and that while of course it may be
consulted and ‘dipped into’ like any other work of reference, it is also
possible and useful to treat it as a continuous text. It seems certain
that its author thought so, too, since frequently a train of thought
may be observed to pass from section to section.
Both of us have worked on the text for upwards of three years.
Intermittently, to be sure; but then it is in the nature of such work to
be intermittent. In grappling with its subtleties, we have had the
satisfaction of learning a great deal about the Arabic and English
languages — not least of which was an insight into how much more,
vastly more, there was still to learn. However, we both feel that the
time we have spent in varying degrees of proximity to Qashani’s
‘World of Ideas’ has brought us other, less quantifiable benefits; and it
is these above all that we would wish to share with our readers.
Our preoccupation with how best to facilitate this sharing — or at
least how to avoid vitiating it — has led us into many discussions,
together and with associates and friends. We concluded that there is
no single, inevitably correct procedure. It is as ifin our travels a party
xvi
of us came upon the recess
wish to examine it =
used it — where they came Sim ®:
Others. on odservinz the
be more inchned—a=3 =
stir through the em Ders
the basis of another camrire.
‘ours. now’.
xvi
INTRODUCTION
In the name of God,
the Compassionate,
the Merciful.
Thanks be to God who, in the abundance of his grace, has

spared our contemplative spirit from conventional scientific
research,* and from the drudgery of transmitting information
and deducing proofs — who has delivered us from all useless
and superfluous talk and preserved us from all competitive
wrangling and debate. For these things are sources of un-
certainty, suspicion and doubt — causing one to stray from the
right path and lead others astray. So praised be the One who
has lifted from our eyes the veils of rivalry, diversity and
complexity.
Blessings, too, be upon him who guided us from the dark-
ness of the veils of majesty to the radiance of beauty: upon
Muhammad, the Chosen One - and likewise upon his most
excellent of families and companions.
When I had finished writing The Stations of the Wayfarers, a
commentary dealing with Ibn Arabi’s book, Bezels of Wisdom, I
also wrote an interpretation of the Qur’an based on Sufi termin-
ology. It transpired that this was unfamiliar to most propo-
nents of the traditional or intellectual sciences; so I was asked to
explain it to them. In my explanation I pointed out that the
basic principles mentioned in that book for classifying people’s
spiritual stages may be extended to subdivide them into a
thousand further stages. I alluded to the method of deriving
these subdivisions, without actually stating what they were;
nor did I elaborate on their branches and levels, or declare their
various categories. In order to gratify such people and assist
them in their enquiries, I have now undertaken to add what has
I
so far been omitted. I have divided this treatise into two parts.
The first part, consisting of twenty-eight chapters, describes
the technical terms used — with the exception of the ‘Stages’, as
these are thoroughly explained in the subsequent text. The
terms are classified in abjad alphabetical order, to make it easier
to look up entries one by one. The second part, which explains
how all the various divisions are ordered and compiled, is
arranged in normal book format with chapters and
sub-headings. *
wv
LETTER ALIF
______ ‫______ ا‬
1 Alif I ALIF
This letter is used to denote the Essence of Unity, namely
Truth, since this is the start of all things in Eternity-without-begin-
ning.*
2 Ittihaad
2 UNION
means witnessing the existence of the unique and absolute Truth, in
which all things in reality exist. Thus everything is united with it,
seeing that everything that exists has its being in Truth. By itself it is
nothing. Nor does this mean that anything has a prior existence of its
own which subsequently becomes united, for this would be an
absurdity.
3 Ittisaal
3 CONNECTION
This arises when the individual observes his essence to be intimately
linked with the existence of the One, while at the same time ceasing
to consider the bondage of his essence to his own existence, and
dropping his attachment to the latter. Thus he is able to see the link
extending throughout existence, continually and incessantly trans-
mitting to him the Breath of the Merciful, so that he may continue to
exist within it.
4 Ahad
4 THE ONE
The name given to the Essence when it is considered without re-
course to its manifold specific qualities and relationships.*
5 Ahadiyya
5 ONENESS
To be considered while dropping all other considerations. *
3
6 Ahadiyyat al-jam’
6 THE UNITY OF UNION
To be considered as it is, without attempting to prove or reject it, so
that the relationship of the Presence of the One and the Presence of
Oneness is included in it.
7 Ihsaa el-Asmaa el-Ilaahiyya
7 ENUMERATING THE NAMES OF GOD
This means the verification of the latter in the Presence of the One,
by obliterating from the mind all worldly impressions, whilst main-
taining awareness of the eternal Presence of Oneness. As for enu-
merating them in the sense of actually being moulded by them, that
involves entering the Paradise of Inheritance through sound and
obedient conduct — as is mentioned in the sublime words of God:
‘These will be the heirs, who will inherit Paradise: they will
dwell therein forever.’*
As for enumerating them in the sense of ascertaining and acting on
their meanings, that involves entering the Paradise of Deeds,
through a sound faith in God in the Abode of Requital.
8. 8 STATES Ahwaal (haal)

Gi4fts showered upon the individual by his Lord. They either de-
scend on him as his just entitlement for righteous acts that purify the
Self and refine the Heart — or else they are sent down to him from
Truth out of pure kindness. They are called States because it is by
their means that the devotee evolves from the outward forms of
creation and the lower depths of remoteness — to the hidden qualities
and the higher stages of Nearness. That is the meaning of
evolution.*
9. 9 CHARITY Ihsaan ‫احسان‬
is the confirmation, through service, of the vision of the Divine
Presence gained through the radiance of insight. That is: to see Truth
precisely as it is represented by its very own attributes. For the
devotee sees it in particulars but not in reality.* That is why the
Prophet said, ‘... as if you saw him ...’,* because the individual
only sees God behind the veil of his divine qualities, and even this he
does with the eye of his own specific characteristics. So ‘in reality’ he
does not see Reality at all: it is God on High who is the seer; whilst his
place is simply to describe him; and, far from being at the Stage of
Testimony, he is at the Stage of the Spirit.
4
LETTER ALIF
10 Iraada
10 DESIRE
A smouldering ember of love in the Heart, which cannot but re-
spond to the summons of Reality.
11 Araa-ik el-Tawheed
Ir THE THRONES OF UNITY
These are the Essential Names, the primary manifestations of the
Essence in the Presence of the One.
12 el-Ism
Iz THE NAME
In Sufi technical usage it is not the utterance of the Name which
matters, but rather the essence of the thing named — whether one is
considering a substantial quality, such as the Knower or the Capable,
or an insubstantial quality, such as the Holy or the Salvation.
13 el-Asmaa el-Dhaatiyya
13 THE ESSENTIAL NAMES
Names which do not depend for their existence on the existence of
other Names; though they may be subjected to examination and
explanation by means of the latter, as in the case of the Knower.
They are also known as the Primary Names, the Keys to the In-
visible, and the Master Names.
14 el-Ism el-A’dham
14 THE GREATEST NAME
The Name that sums up all the Names in one. It has been said by
some to be the word allah, since this is the name of the afore-
mentioned Essence in all its attributes. In other words, it is that to
which all the other names refer. That is why ‘Divine Presence’ is the
designation given to the presence of the Essence together with all the
Names. According to us, however, it is the name for the Holy
Essence just as it is— that is to say, the Absolute, the True- whether it
be with all or some or none of the Names.
15 Istilaam
15 THE TECHNICAL TERM*
An infatuation that overcomes the Heart, and closely resembles
being madly in love.
16 A’raaf
16 THE HEIGHTS*
This refers to the starting-point — the Stage of witnessing the Truth
in every outward form that is irradiated with its qualities. It is a
Stage, too, with a commanding view over the outer regions. God
Most High has said:
‘And on the heights will be men who know each one by his marks.’*
The Prophet said: ‘For every verse of the Qur’an there is an outer and
an inner meaning, a starting point and an outer boundary.’
17 A’yaan el-thaabita
17 ESTABLISHED ESSENCES
The realities of the possibilities of sublime Truth.*
18 el-Afraad
18 ISOLATED INDIVIDUALS
These are people lying outside the scope of the Pole-star.*
19 el-Ufuuq el-Mubiin
19 THE VISIBLE HORIZON
The ultimate goal of the Stage of the Heart.
20 el-Ufuuq el-A’laa
THE SUPREME HORIZON
The ultimate goal of the Stage of the Spirit: it is the Presence of
Oneness, and the Presence of the Divinity.*
21 el-Iliyya (el-alihiyya?)
21 SAINTHOOD
Every Name of God added to one’s material or spiritual stock.*
22 el-Umana-
22 THE TRUSTED ONES
The followers of the Path of Blame, who do not display any sign in
their outward behaviour of what is within them. Their students are
transmuted to the stages of the noble-hearted.
23 el-Imaamaan
23 THE TWO IMAMS
These are two persons: one of them is on the right of the Helper, that
is to say the Pole-star, and his attention is on the Kingdom; the other
is on his left, and his attention is on the King. The latter is on a higher
level than his companion, and he is the one who will succeed the
Pole-star.
24. Umm el-Kitaab
24 THE MOTHER OF THE BOOK
The Primal Intellect. *
25 el-Aan el-Daa-
25 THE ETERNAL PRESENT
I’m
The full expanse of the Divine Presence within which Eternity-
without-beginning merges into Eternity-without-cnd. For that
which has its being in both, both are represented as in the present
6
LETTER ALIF
time. Thus Eternity-without-beginning, Eternity-without-end and

the present moment are all united within it. That is why it is called
‘mystical time’, and the ‘source of time’: for moments of time are
simply patterns and alterations within it, by which its laws and
forms are made manifest; while it endures exactly as it is, forever,
endlessly — though it can combine with the subjective presence. As
the Prophet said, ‘Your Lord has no morning and no evening’.
26 el-Anaaniyya
EGOISM
This arises when Reality is qualified in any way, such as by saying
‘myself’, ‘my soul’, ‘my heart’, ‘my hand’, etc.
27 el-Inniyya
27 SELFHOOD
The verification of authentic Existence in terms of its degree of
subjective identity.
28 el-Inzi3aaj
AGITATION
The movement of the Heart towards God Most High, as a result of
hearing the Warning — and heeding it.
29 el-Insidaa3
THE SEVERANCE OF UNION
This is Separation after Union, with the manifestation and aware-
ness of plurality in Oneness.
30 el-Awtaad
30 THE MAINSTAYS
These are four men who are situated at the four corners of the earth —
north, south, east and west. Through them God protects these
regions, since it is by this means that they come under his exalted
surveillance.
31 A-immatu el-Asmaa
31 THE FOREMOST NAMES
The first seven names, also known as the Divine Names. They are:
the Living, the Knower, the Willing, the Capable, the Hearer, the ًّ‫الحي‬
Seer and the Speaker. They are the basis of all the other Names. ُ‫العالم‬
Some people, instead of the Hearing and the Discerning, have ُ‫املريد‬
proposed two other names: the Liberal andthe Just. It seems to me
that these belong to the secondary Names; since liberality and justice
ُ‫القادر‬
ُ‫السميع‬
require knowledge, will and capacity. Indeed they require all of the
foregoing, in that they also depend on seeing to it that the correct ُ‫البصير‬
ُ‫املتكلِّم‬
7
place is prepared to receive this outpouring of liberality and justice.

They depend, too, on the appropriate prayer by the supplicant being
heard — and answered with the word ‘Be!’, in a manner appropriate
to the state of readiness of the person invoking these immutable
essences. These two are like the names, the Finder, the Creator and
the Provider, which are among the Names of Lordship.
‘The Living’ was placed foremost of all, because by its very nature
living precedes knowledge and is a precondition of it. So naturally
enough the condition should come before what is contingent on it.
And yet it seems to me that ‘the Knower’ should have pride of place:
because, just as leadership is a relative term which presupposes being
followed, and it is more illustrious to lead than be led — in the same
way knowledge ultimately presupposes something that is known.
Life, on the other hand, requires nothing but the Living: it is the
same as the Essence, in that it does not posit any related concept. So
clearly knowledge is on a more exalted level of being.
That is why it has been said by some that ‘the Knower’ is the
Primary Individuation* of the Essence, rather than ‘the Living’;
because ‘the Knower’ does not require any relationship such as
existence or necessity, nor does it have to be preceded by anything
such as leadership. Whereas, surely, a balanced bodily constitution is
a prerequisite for life, even though life is doubtless superior to this in
rank. .
LETTER BA’
________ ‫________ ب‬
32 BA’
This letter is used to designate the first created things; and these
belong to the second level of Existence.
33 THE DOOR OF DOORS

This is Repentance, because it is the first entrance by which one
enters the presence of the Nearness of the Lord.
THE GLIMMER
A light reflected from the Most Holy, which quickly fades. It is one
of the first stages of revelation.
35 NULLITY
This is anything other than Truth. Hence it is non-being, since there
is no real existence apart from the Truth. In the words of the
Prophet: ‘The truest verse uttered by an Arab is that of Labid:
“Truly, everything but God is null and void”.
36 THE SUBSTITUTES
These are seven men. If one of them goes on a journey, he leaves
behind a body of the same form, so that no one will know that he has
gone. That, and that alone, is the meaning of the word Substitute.
They are in the mould of the Prophet Abraham.
37 CORPULENCE
An epithet for the rapacious Self on the journey — the cutpurse of the
waystations and stages of travellers and seekers.
9
38 LIGHTNING
The name given to the first appearance of that gleam of light which
calls one to enter the presence of the Nearness of the Lord and to
walk the path to God.
39 INTERMEDIATE WORLD
An interval is something that stands between two things.* The
expression is used interchangeably with the World of Ideas: i.e. that
which separates material bodies from the world of incorporeal spirits
— separates this world and the hereafter. This interval is a source of
illusory revelation.
40 THE UNIVERSAL INTERVAL

This is the Presence of the One — the very first rank, which is the
basis of all the various intervals. Hence it is known as the Principal
Interval or the Greater Interval.
41 EXPANSIVENESS (also 42)*

When this arises in the Stage of the Heart, it resembles a sense of
urgent expectancy in the seat of the Self. Its arrival inevitably sum-
mons up feelings of approval, kindness, compassion and com-
panionship. The opposite of this is Contraction*, which is felt as
anxiety — as opposed to hopefulness — descending on the seat of
the Self. However, when expansion arises in the Hidden Centre*,
then God expands man in his external relationship with creation,
whilst contracting him inwardly with compassion for creation.
For God encompasses all things, while nothing can encompass
him; his influence is felt in everything, while nothing influences
him.
43 DISCERNMENT
A power of the Heart, when illuminated by the Sacred Light,
whereby the reality and inward essences of things can be seen. It is
analogous to the function of sight for the Self, by which means the
shape and external form of things can be seen. It is the power which
the wise have called intelligent or reflective. However, ifit is illumi-
nated with the Sacred Light, and unveiled under the guidance of
Truth, then they call it the Sacred Power.
10
LETTER BA’
44 THE COW
An epithet for the Self when it has become ready for exercises and has
developed the capacity to tame its desires — which are its very life.
The Ram is another epithet for the Self in the state prior to this; while
the term Corpulence is used after it has started upon the Path of
Conduct.
45 INTUITIVE IMPULSES
Coming unexpectedly from the invisible, they suddenly seize the
Heart and induce either Expansion or Contraction.
46 THE HOUSE OF WISDOM

The Heart which has been conquered by sincerity.
47 THE SACRED HOUSE

The Heart which has been purified from attachment to others.
48 THE SACROSANCT HOUSE

The Heart of the Perfected Man, which has become forbidden to
anything other than the Truth.
49 THE HOUSE OF GLORY

The Heart which has reached the rank of Union, the state of Annihil-
ation in Truth.
LETTER JIM
50 ATTRACTION
This is the access granted to the seeker, in accordance with the divine
favour prepared for him, to all that he needs in order to pass through
the stages leading to Truth, without any discomfort or exertion on
his part.
51 THE RINGING BELL

The summing up of the message in a single powerful blow.
52 THE BODY
That part ofthe Spirit which becomes visible and assumes a fiery or
luminous form.
53 CLARITY
The manifestation of the Sacred Essence in itself to itself.
54 CLARIFICATION
This arises when the Essence manifests itself to itself in its specific
characteristics.
55 SPLENDOUR
This is the veiling of Truth from us through sheer glory, so that we
may not know God as he really is, in his essential ‘He-ness’, as he
knows himself. For none but He sees his Essence for what it is.
56 BEAUTY |
The manifestation of God himself to himself. When this takes place,
there is a majesty in his absolute beauty which conquers everything,
so that there is no one who does not see it. Such is the sublimity of
12
LETTERJIM
beauty. It also has a certain affinity with us, which draws it closer to
us — and that is its manifestation in all things. As Shaybani put it:
Your beauty goes bare-faced
In the realities of all things,
With nothing but your glory
To conceal it.
That is why Beauty is Splendour: it is veiled behind specific in-
stances. Thus for all beauty there is a splendour, and behind every
splendour there is beauty. Since in descriptions of splendour there is
a sense of concealment and glory, this implies exaltedness and power
on the part of the Divine Presence, as well as humility and awe on
our part. Conversely, since in descriptions of beauty there is a sense
of nearness and unveiling, this implies gentleness, mercy and affec-
tion on the part of the Divine Presence — and intimacy on ours.
57 COMBINATION
The coming together of high-minded endeavours to turn towards
God and work in him and none other than him. The opposite of this
is dispersal — the distraction of working within creation.
UNION
This is to witness Truth in the absence of Creation.*
59 UNION OF UNION
This is to witness Creation as existing through Truth. It is also
known as Separation after Union.
THE PARADISE OF DEEDS

The outward paradise of delicious foods, wholesome drinks, and
splendid women — as a recompense for good deeds. It is also known
as the Paradise of Actions and the Paradise of the Self.
61 THE PARADISE OF INHERITANCE

The Paradise of Morality — the outcome of correctly following the
Prophet.
62 THE PARADISE OF QUALITIES

The mystical paradise, arising from revelations of the holy Qualities
and Names. It is the Paradise of the Heart.
13
63 THE PARADISE OF THE ESSENCE

The contemplation of the Beauty of the One. It is the Paradise of the
Spirit.
THE HONOURABLE ONES

These are travellers journeying through the stations of their various
selves, carrying as provisions their piety and devotion, until they
reach the watering places of the Heart and the stages of Nearness,
and their journey henceforward continues within God.
65 THE TWO ASPECTS OF LIMITATION AND EXPANSE

These are two aspects of the Essence. On the one hand this may be
seen from the perspective of purifying it from all that is susceptible to
knowledge and reason; i.e. in terms of the real Unity, which has no
room for anything other than itself, be it physical or intellectual.
This is the aspect of Limitation. As the saying goes, ‘None knows
God but God.’ Alternatively, it may be seen from the viewpoint of
its outward appearances at all levels, in terms of the appropriate
Names and attributes describing its infinite manifestations; and that
is the aspect of Expanse. As the poem says:
Do not say her house is in the Eastern Highlands:

To Amiria every highland is a home.
Every spring is her alighting spot;
In every derelict camp she leaves her trace.
THE TWO ASPECTS OF DESIRE

These are the aspects of Necessity and Contingency: on the one hand
the desire for the manifestation of the Divine Names through the
Established Essences, and on the other the desire for the Essences to
manifest themselves through the Names. Now if the Lord shows
himself in his qualities, then both wishes are granted; and they both
stand out in equal dignity of rank.
67 THE JEWELS OF SCIENCE, PROPHECY AND DEEP

KNOWLEDGE
These are the immutable realities which remain unaffected by vari-
14
LETTER JiM
ations in Holy Law among different nations and at different times.

As God has said:
The same religion has he established for you as that which he
enjoined on Noah — the which we have sent by inspiration to
thee — and that which we enjoined on Abraham, Moses and
Jesus: namely, that ye should remain steadfast in religion and
make no divisions thercin.*
15
LETTER DAL
68 THE WEST WIND

An impulse arousing carnal desire and causing it to predominate. It
has been likened to the west wind, because it originates in the
physical side of human nature — as it were, the western, twilight
zone. Its opposite is the gentle breeze from the east, whose impulse
arouses the Spirit and causes it to prevail. That is why the Prophet
said: ‘I have been succoured by the easterly breeze, just as the tribe of
‘Ad was destroyed by the west wind.’*
69 THE WHITE PEARL

This is the Primal Intellect. As the Prophet said: “The first thing God
created was a white pearl.’ And the first thing created by God was the
mind.
S)S)5)5)S)S)5)5)5)5)
LETTER HA’
70 HA’
This letter denotes the Essence in terms of appearance, presence and
existence.
71 HE
This is considered from the standpoint ofabsence and loss.*
72 DUST
is the substance in which God first imbued the form of the world. It
is that intangible material which is known as Primordial Matter.
73 FAR-REACHING AMBITION
This is the first degree of aspiring to the Path, and it leads one to
renounce the transient and seek that which endures.
74 DISDAINFUL AMBITION
This is the second degree, and whoever attains to it acquires an
attitude of disdaining to ask to be paid for his labours, and his heart is
filled with pride in the expectation of the rewards God has promised
for good deeds. Thus he never ceases to contemplate the Truth and
worships God to the best of his ability. So, with his face turned
incessantly towards Truth, he seeks its nearness — until he seeks
nothing else.
75 NOBLE-MINDED AMBITION
This is the third degree, which is not dependent on anything except
Truth and has no regard for anything else. This is the highest of all
endeavours, since it is not content with the attainment of mystical
states or stages of development, or with simply coming toa standstill
17
at the Names and the Qualities. Indeed it aims for nothing less than
the very fountainhead of the Essence.
76 CRAVING
This is when the Selfinclines towards its natural needs, and shuns the
higher direction in favour of the baser one.
SUGGESTIONS
Sensual thoughts.
ATTACKS
These are what comes into the Heart by virtue of the time — rather
than through any personal effort. They are also the Intuitive Im-
pulses mentioned above.*
PRIMORDIAL MATTER
The name given by the Sufis to the thing within which the various
forms are manifested. Thus, any hidden thing in which a form can
appear they call Primordial Matter.*
18
LETTER WAW
80 wAw
This letter denotes the universal aspect of the whole.
81 ONENESS
This is considering the Essence from the viewpoint that the Names
originate from it, and its oneness remains with it despite its manifold
attributes. *
82 THE ONE
The name of the Essence when considered in this light.
83 INCOMING THOUGHT
All the various mental images that may come effortlessly into a
man’s Heart.
EVENT
Whatever comes into the Heart from the invisible world, in what-
ever manner.
85 THE MEDIATOR OF GRACE AND ASSISTANCE

This refers to the Perfect Man, who is the link between Truth and
Creation by virtue of his affinity to both. As God has said (according
to Tradition):
‘But for you, I would not have created the heavens.’
THE ODD NUMBER

This means to consider the Essence on its own, dropping all other
considerations, since Oneness has no relationship to anything, and
nothing is related to it. For there is nothing in that presence originally.
19
In contrast to this, there is the Even Number, through consideration

of which the Essences and the reality of the Names are determined. *
87 EXISTENCE
The realization that the Essence of Truth is in its essence. That is why
the Presence of Union is called the Presence of Existence.
THE TWO ASPECTS OF PROVIDENCE

These are Attraction and the Path, which are the two sides of
guidance.
UNCONDITIONAL AND CONDITIONAL

These are two ways of considering the Essence: in exclusive terms,
leaving everything else out of consideration — and in terms of its
own affirmation. Now the Essence of Truth is Existence, seeing that
Truth itself is Existence. Viewed thus it is an absolute; that is, it is the
reality which is in everything. It will not admit of any comparison;
because anything other than pure Existence is sheer nothingness. So
how can a thing be compared with that in which it exists and without
which it is totally void and non-existent? Thus everything other than
the Essence belongs to non-entity and is something other than pure
Existence, for its distinctive character is of no consequence. So
everything is present within absolute Existence, and the latter is
present within itself.
If you place on it the restriction of absoluteness, that is, the
restriction that there should not be anything accompanying it, then it
is the One, which was before, unaccompanied by anything. That is
why the Sufis say: ‘He is now as he was before.’ If, however, you
stipulate that there is something with it, then precisely the same
restriction applies — that this thing exists within it and is non-existent
without it. Doubtless its form was made manifest, and so Existence
was added to it; but if you omit the addition, it becomes essentially
non-existent. That is the meaning of the Sufi saying that ‘Unification
is the subtraction of additions’. He was right, whoever said that
existence is identical with necessary reality, and that other than
reality everything is merely incidental, because it is surplus to every
essential quality. Thus there is no doubt that the blackness of the
20
LETTER WAW
black and the humanity of the human, for example, are things that
do not exist; and without existence they are nothing.
THE FACE OF TRUTH

The aspect whereby a thing really exists; for there is no reality to a
thing except with God. This is the significance of the words, ‘What-
ever direction you may turn, there is the face of God’.* He is the
source of the Truth which abides in all things; so whoever has seen
the everlasting Truth in things sees the face of Truth in everything.
91 THE GOAL OF ALL SERVANTS

The Presence of the Divinity.
92 THE RECORD SHEET

The Universal Soul, which is the heart of the world. It is also the
Preserved Tablet and the Clear Book.*
93 BEHIND THE OUTER COVERING

This is Truth in the presence of Unity prior to Oneness; because
when it is in the presence of the latter, then as a consequence it
becomes overlaid, first with the meanings of the Names and the
realities of the Essences, then with spiritual forms, then with ideal
forms, and finally with sensory perceptions.
THE ESSENTIAL ATTRIBUTE OF TRUTH

This is the unity of Union; also essential necessity; also independence
from created worlds.
95 THE ESSENTIAL ATTRIBUTE OF CREATION

Essential potential, and essential need.
REUNION
This is the real Unity connecting the inward and the outward. It may
be expressed as the compassion preceding affection, which is re-
ferred to in the Tradition: ‘I wished to be known, so I created the
creation.’ It may also be expressed by the permanence of Truth in
things, for this interconnects each separate part of the multiplicity,
until they are all united; and by separation the sage restrains them
from arising. Ja‘far Sadiq said: ‘Whoever can distinguish separation
21
from reunion and movement from rest has attained the perfection of
stability in unification and has become thoroughly imbued with
deep knowledge.’ The purpose of movement is the Path, and that of
rest is stability in the Oneness of the Essence.
The word Reunion may also be used to express the annihilation of
the attributes of the individual within the attributes of Truth; and
this results from verifying and interpreting the Names of God, in the
course of enumerating them. In the words of the Prophet: ‘Whoever
enumerated them has entered paradise.’
THE REUNION OF SEPARATION

This is the healing of the rift, the repairing of the breach, the merging
of distinctions — which is the manifestation of Unity within multi-
plicity. For Unity joins together its separate and scattered parts
through the union of multiplicity. As the Separation of Union is the
manifestation of multiplicity in unity, so multiplicity breaks up the
union of unity, augmenting the manifestation of the latter through
its own specific requirements, in the first stages of differentiation of
the forms of a single face in different mirrors.
REUNION OF REUNION
The return after departure, the ascent after the descent. For each one
of us has fallen from the highest ranks. It is that same Union of
Oneness which is the absolute link between Eternity-without-
beginning and the lowest depths of the world of warring elements.
Some of us have been living in an extremely degenerate state and
have fallen into the lowest of the low; while others have come back
and returned to the Stage of Union by following the path to God and
in God — by praising his qualities and losing themselves in them,
until finally they reached true reunion in Eternity-without-end
— just as they were originally in Eternity-without-beginning.
THE FULFILMENT OF THE COVENANT

This goes beyond what is declared by saying ‘Yes indeed!’ in the
affirmation of Deity. When God said, ‘Am I not your Lord?’ they
answered ‘Yes indeed!’*
For the common people it means religious observance, prompted
by a desire for what has been promised and a fear of what has been
threatened. For people of distinction it means devoted service to the
22
LETTER WAW
undertaking for its own sake, staying within its limits and being
faithful to what it imposes, without desire, fear, or ulterior motive.
For those of especial distinction, however, it means devoted service
while abjuring any claim to strength and power.* But for the Lover
it means not letting one’s Heart expand to anything other than the
Beloved.
One of the requirements of fulfilling the covenant of service is to
see that every fault that appears in oneself is due to oneself — and not
to see perfection in anything save in one’s Lord.
100 KEEPING THE COVENANT OF CONDUCT

This means not forgetting your own bondage and helplessness at
those times when it is given to you to master and break your habits.
101 MOMENT OF TIME*

Whatever comes to mind in the Mystical State. If it derives from
Truth then you should consent and submit to it, so that you may
accord with the moment, with nothing else occurring to you. But if
it is something related to personal gain, then you should force
yourself to attend to what is more important to you. Do not occupy
your mind with the past or the future: trying to remedy the past is a.
waste of time—and so is thinking about what is to come; because you
may never attain it, and time will have simply passed you by. That is
why the wise have said: ‘The Sufi is the son of time.’
102 ETERNAL TIME

The Eternal Present.
103 THE HALT

This is the pause necessary between two Stages, in order to complete
the remaining obligations of the first Stage and to prepare to be able
to rise to the refinements of the second.
104 THE AUTHENTIC UNDERTAKING

The undertaking which has the intention of finding Truth.
105 THE FRIEND OF GOD

This is someone who is entrusted with the Truth and who protects it
from subversion and would never let it or himself down, until he
23
reaches such perfection as is possible to mankind. As God has said:

‘... and he will choose and befriend the righteous.’*
106 SAINTHOOD
This is the standing of a man in Truth when he has achieved the
annihilation of his own Self such that the light of Truth is able to take
possession of him and thus bring him to the ultimate stage of
Nearness and Establishment.
SISS|S)S)|S)S}5)5)5)
24
LETTER ZA’
107 THE REPROVER

God’s admonisher in the Heart of the believer. It is the light which
comes flashing into his Heart, summoning him to Truth.
108 THE GLASS
Mentioned in the Light Verse.* The glass is the Heart, the lamp is the
Spirit, the tree, from whose oil the glass is lit up — like a ‘glittering
star’ — is the Self. The niche for the lamp is the body.
109 THE EMERALD
The Universal Soul.
110 DURATION OF TIME

This is what is added tothe subjective presence; it is the Eternal
Present, mentioned above in chapter alif.
III THE FLOWERING OF INFORMATION, KNOWLEDGE
AND REUNION
These are the sciences of the Way, for they are the most honourable
and enlightened of all the sciences, and they are the pre-condition for
union with Truth.
112 THE OLIVE TREE
This is the Self when it has been prepared, through the power of
thought, for illumination by the Sacred Light.
113 THE OIL

This is the original light for the Self's preparation — and success lies
with God!
9)99)9)9)S5)5)5)5)5)
25
LETTER HA’
114 THE MYSTICAL STATE

This is what comes to the Heart purely gratuitously, without any
effort or inducement — in the form of sorrow, fear, expansiveness,
contraction, desire or pleasure. When it appears, the characteristics
of the Self go into abeyance, and the State may or may not do
likewise; but if it endures and becomes a permanent characteristic,
then it is called a Stage.
115 THE DEMONSTRATION TO MANKIND OF THE
TRUTH ‘
This is the Perfect Man — like Adam, in that he was a proof to the
Angels, as shown in the words of God: He said, ‘Adam, tell them
their names.’ And when he had told them their names, God said,
‘Did I not tell you I know the unseen things of the heavens and earth?
And I know what things you reveal and what you were hiding.’*
116 THE VEIL
The imprint in the Heart of universal forms which inhibit the revel-
ation of Truth.
117 THE LETTERS
The elementary realities deriving from the Essences, and from such
screening entities as reason and the Self.*
118 THE SUBLIME LETTERS
These are the individual qualities that lie dormant in the most hidden
part of the hidden world — like the tree latent in the date-stone. It was
to them that the Sheikh was referring when he said:
We were sublime letters, till now never spoken,
Belonging to the offspring of the highest heights.
26
LETTER HA’
Iam you in him,

We are you and you arc he,
And all in him is he:
Just ask the one who has arrived!*
119 FREEDOM
The release from enslavement to others. There are three degrees of
freedom: Firstly, there is freedom from enslavement to carnal de-
sires. Secondly, there is special freedom — from enslavement to
aspirations, through the obliteration of the personal will within the
will of Truth. Finally there is the most special freedom of all — from
enslavement to custom and tradition, through their effacement in
the revelation of the Light of Lights.
120 BURNING
A half-way stage in the process of Illumination, which draws the
seeker towards annihilation. The process starts with Lightning, and
ends with obliteration in the Essence.
121 KEEPING THE COVENANT

This means to remain within the limits set by God for his servants,
neither omitting what is commanded nor committing what is
forbidden.
122 KEEPING THE COVENANT OF LORDSHIP AND

SERVICE
Not to ascribe perfection to anything but the Lord, and not to ascribe
defects to anything but oneself.
123 THE REALITY OF REALITIES

The Essence of Oneness that encompasses all realities. It is known as
the Presence of Union and the Presence of Existence.
124 THE REALITY OF MUHAMMAD

This is the Essence in its primary individuation, for it contains all of
the Beautiful Names and is itself the Greatest Name.
125 THE REALITIES OF THE NAMES

These are the various individuations of the Essence, and their
27
inter-relationships. Thus they are the qualities which distinguish the

Names one from another.
126 THE TRUTH OF CERTITUDE
To witness the Reality of Truth during the stage of total Union in
Oneness.
127 WISDOM
This is the knowledge of the reality of things, their precise character-
istics, specialities and properties, and of the connection between
causes and effects, and of the secret mechanisms regulating creation,
as well as the appropriate action required:
And he to whom wisdom is granted receives indeed a benefit
overflowing.*
128 EXPLICIT WISDOM
The sciences of Holy Law and the Way.
129 TACIT WISDOM

Refers to the secrets of Reality which are not understood very well
by conventional scholars or the common people, and can thus be
harmful and even destructive for them.
It is related that the Prophet was walking through the streets of
Medina with his companions, when a woman entreated them to
come into her house. They went inside and there they saw a blazing
fire with the woman’s children playing round it.
She said to Muhammad, ‘Tell me, Prophet of God, who is more
merciful: God to his servants or I myself to my children?”
‘God is more merciful,’ he replied. ‘Truly, of all the merciful he is
the most merciful.’
‘Prophet of God, can you see me ever wanting to throw one of my
children into the fire?’
‘No.’
‘Then how could God throw his servants into it, seeing that he is
the most merciful of all?”
The narrator goes on to say that the Prophet wept and said, ‘That
is how God inspired me.’
130 UNKNOWN WISDOM
According to us, this is what has been concealed from us by the
28
LETTER HA’
countenance of wisdom behind the afflictions of certain people, such

as the death of children, or an eternity in hellfire — for not only is
belief in this required, but also acceptance of it as right and just.
131 UNIVERSAL WISDOM

This means knowing and working with Truth, and knowing and
avoiding falschoods. As the Prophet said: ‘Oh God, show us the
Truth as it really is, and grant us the means to follow it; and show us
falschood for what it is, and grant us the means to avoid it. Show us
things as they really are.’
9S)9)95)5)9)5)5)5)
29
LETTER TA’
132 RISING STARS

The first of the illuminations of the Holy Names to appear in a
person’s Heart. Thus his character and qualities are improved
through the irradiation of his inner self.
133 THE PURE

Those whom God has safeguarded from transgressions.
134 THE OUTWARDLY PURE

Those whom God has safeguarded from criminal acts.
135 THE INWARDLY PURE

Those whom God has safeguarded from temptations, carnal desires,
and attachment to others.
136 THE SECRETLY PURE

Those who are not distracted from God for so much as the winking
of an eye.
137 THE SECRETLY AND OVERTLY PURE

Those who have undertaken to fulfil the obligations of both Truth
and Creation, trying to do them equal justice.
138 SPIRITUAL MEDICINE

The knowledge of the perfection of hearts — not only their afflictions
and ailments, and the remedies for these, but also the directions for
keeping them healthy and warding off sickness.
30
LETTER TA’
139 THE SPIRITUAL PHYSICIAN

The Master who has the above knowledge, as well as the power to
guide and complete the treatment.
140 THE WAY
The specific course of conduct followed by seekers on their way to
God, passing through various phases and rising step by step through
the developmental stages.
14I EFFACEMENT
This is when the customs of the traveller pass away totally in the
attributes of the Light of Lights.
31
LETTER YA’
142 THE RED RUBY

This is the Self, so called because of the blending of its luminosity
with the darkness of attachment to the body — in contrast to disem-
bodied reason, which is sometimes described as the White Pearl.
143 THE TWO HANDS

These are contrasting Names of God, such as either the Active or the
Receptive. As God said to Iblis,
“What prevented you from bowing down before that which I

created with my own hands?’*
Because the presence of the Names comprises two types of presence
— the necessary and the possible — some have said that the Two
Hands are indeed necessity and possibility; but in fact the contrast is
more general than that. The active aspect may be compared vari-
ously with the Beautiful, the Sublime, the Gentle, the Vanquisher,
the Beneficial and the Harmful; while similarly, the receptive aspect
may be compared with the Friend, the Timid, the Hopeful, the
Fearful, the Beneficiary and the Harmed.*
144 THE DAY OF ASSEMBLY

The time of gathering together and arriving at the Source of Union.
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LETTER KAF
145 THE CLEAR BOOK

This is the Preserved Tablet to which the words of God refer:
‘Not a thing, whether fresh or dry, but is recorded in a clear
book.’*
146 THE TOTALITY
A name for Sublime Truth, seen from the perspective whereby the
presence of Divine Oneness comprehends all the Names. This is
why we say ‘one’ for the Essence and ‘all’ for the Names.
147 THE WORD

The means by which to allude to every single quality, essence, reality
and externally existing thing — in short to everything that is specific.
Intellectual concepts, such as qualities, realities and essences, may be
distinguished by means of the Essential Word; the invisible and the
external by means of the Concrete Word; and the various incorpo-
real entities by means of the Authentic Word.
148 THE WORD OF THE PRESENCE

This refers to the word of God: ‘Be!’ — as shown in the words:
‘For to anything which we have willed, we but say the word
“Be!” — and it is.’*
149 THE HIDDEN TREASURE
The Essence of Oneness that is concealed in the invisible. This is the
innermost secret of all.
150 THE UNGRATEFUL

In Holy Law this refers to those who have abandoned the divine
33
precepts. In the Way it means those who forsake excellent virtues. In

Reality it is those who desire something which God does not want;
since they are contending with his wishes without knowing the
reality of his grace.
151 FISSION
The existence of Fission docs not dissolve Union. This means that
the proliferation of the one and only Truth into distinct particu-
larizations does not imply the dispersal of the Divine Whole or of the
Oneness of the Essence.
152 THE MORNING STAR

The first manifestation of beatific visions. It may also be used to
indicate someone who has verified the objective reality of the Uni-
versal Soul. From the words of God:
“When night enveloped him he saw astar. . .’*
153 ALCHEMY
This is contentedness with what is present, and relinquishing the
desire for what is absent. In the words ofAli, the Commander ofthe
Faithful, ‘Contentedness is a treasure which is never exhausted’.
154 THE ALCHEMY OF HAPPINESS

The refinement of the Self by protecting and purifying it from
worthless things — and by seeking to acquire virtues and become
adorned with them.*
155 THE ALCHEMY OF THE MASSES

This means to exchange the enduring goods of the other world for
the ephemeral trifles of this world.
156 THE ALCHEMY OF THE ELECT

This is the deliverance of the Heart from creation and into the
exclusive power of the Creator.
S)S)5)5)5)5)5)5)5)5)
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LETTERLAM
157 THE SIGN

The light of Illumination, which appears and then passes away. It is
also called a flash of insight or an idea.
158 DIVINE NATURE

The life which pervades things. Human nature is its fixed abode; and
that is the Spirit.
159 THE KERNEL

This is the mind when it has been illuminated by the Sacred Light
and freed from the external husks of delusion and fantasy.
160 THE KERNEL OF KERNELS :

This is the divine substance of the Sacred Lights, by which the mind
is strengthened, and thus freed from the above-mentioned husks, so
that it attains the sublime sciences — freed from the consciousness of
the Heart, which is attached to creation and prevented from under-
standing what is veiled from conventional knowledge. This comes
about through the beauty of the former Stage leading to the good-
ness of the latter.*
161 DISGUISE
The elemental form that envelops spiritual realities. God said:
‘And if we had made him an angel we should have sent him as a
man; and we should certainly have caused them confusion in a
matter which they have already covered with confusion.’*
One such guise is the clothing of real truth in the forms of
humanity. It is to this that the words of God refer in the Tradition.
35
‘My friends are beneath my domes: none knows them but

myself.”
162 ELOQUENCE
This is the means whereby the divine declaration is made to attentive
ears concerning those things which God wishes to teach — either by
way of divine communication, or via a prophet, saint or friend.
163 THE TONGUE OF TRUTH

The human being who has verified the manifestation of the pronoun
‘T’, by virtue of being its object.
164 SUBTLETY
Any sign of delicate spiritual significance. When one of these appears
in the understanding, its meaning cannot be encompassed by words.
165 THE HUMAN SUBTLETY

This is the Rational Soul, which Sufis call the Heart. In fact it is the
descent of the Spirit to a level close to that of the Self — to which in
one aspect it is related, whilst in another it is related to the Spirit. The
former aspect is called the Breast, and the latter the Heart.
166 THE TABLET

This is the Clear Book, and also the Universal Soul.*
167 SIGNS
These are sometimes used to indicate what appears to the senses
from the World of Ideas —as in the case of ‘Umar.* This is a pictorial
revelation, whereas in its original meaning it is a spiritual revelation
proceeding from the Most Holy.
168 RAYS
Radiant lights which shine for those novices who are of a delicate
disposition. They are reflected from the imagination to the common
sense; and they then become perceptible to the external senses, so
that the subject seems to see lights, like those of bright stars, the sun
and the moon, illuminating all around them.* This light is either
predominantly violent and threatening, taking on a reddish hue — or
else it is predominantly gentle and promising — in which case it has a
greenish colouring.
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LETTERLAM
169 THE NIGHT OF POWER

This is a night in which the seeker is favoured with a special state of
illumination, in which he learns his true potential and rank in relation
to the Beloved. It is the time when the seeker begins to arrive at the
Source of Union and the stage of those who are matured in deep
wisdom.*
S)S)S)S)S)S)5)5)5)5)
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LETTER MIM
170 THE ONE WHO HOLDS, THE THING HELD, AND FOR
WHOM IT IS HELD
These are spiritual pillars; and they are also the reality of the Per-
fected Man. As God said:
‘Were it not for you, I would not have created the heavens.’
Sheikh Abu Talib al-Makki writes:
‘Truly the heavens are turned by the breath of the Children of
Adam.’
And Sheikh Muhiyuddin Ibn al-Arabi writes:
‘Praise, honour and glory be to God, who created the Perfect
Man to be the teacher of the angels and caused by his breath the
heavens to turn!’
Both of these refer to the above concepts.
171 SACRED WATER

The knowledge which purifies the Self from the defilement of nature
and the squalor of vice. Alternatively it means to witness the Eternal
through Illumination, and thus rise above the defilement of acciden-
tal phenomena.
172 THE ORIGINAL

This is an unalloyed augmentation of Oneness; seeing that the Es-
sence of Oneness has precedence over the presence of Unity, which
latter is the origin of all the designations and derivations of the
Names; since their characteristics and associations are rational
considerations.
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LETTER MIM
173 (There is no entry bearing this number)
174 STARTING POINTS AND END RESULTS

The former are the devotional duties, namely: prayer, almsgiving,
fasting and pilgrimage.
The outcome of prayer is complete Nearness and _ real
communication.
The outcome of fasting is abstaining from the forms of creation
and from that which reinforces them— through Annihilation in God.
That is why, in the sacred words of the Tradition it is said, ‘Fasting is
for me, and I shall repay it.’
The outcome of pilgrimage is the acquisition of wisdom and the
verification of Permanence after Annihilation. For all the ceremonies
and hardships of the pilgrimage are analogous to stations of the
seeker and the Stage of the Oneness of Union and Separation.
175 THE FOUNDATION OF SUFISM

According to Abu Muhammad Ruwayn, this consists of three
qualities: adherence to poverty and need, the attainment of certainty
through liberality and altruism, and abandoning conflict and per-
sonal choice. *
176 THE ONE WHO IS CONFIRMED IN ‘TRUTH

Whomsoever God observes in every detail without becoming
specific for him. For God is supreme: even though he may be
witnessed in anything that is bound to a name, attribute, aspect,
viewpoint or specification — yet he is not himself restricted or bound
in any way thereby. He is the Absolutely Binding and the Binding
Absolute, far above binding and non-binding, absolute and
non-absolute.
177 THE ONE WHO IS CONFIRMED IN TRUTH AND

CREATION
Whoever sees that every absolute in existence has an aspect of
restriction, and every restricted thing has an aspect of freedom.
Furthermore, he sees all of existence as a single reality, which has
both an absolute aspect and a limited one subject to every restriction.
Anyone who witnesses this through experience has been confirmed
in Truth and Creation, annihilation and permanence.
39
178 THE ATTRACTED

Someone whom Truth has singled out for himself and selected for
his own intimate companionship, purifying him with Sacred Water.
Thus, by dint of all these favours and gifts, he has attained what is
achieved in all the various stages and degrees of development, with-
out himself going to the trouble of acquiring it.
179 THE UNIVERSAL MANIFESTATIONS

These are the outward expressions of the Keys to the Invisible, by
which the gates between outward and inward existence are un-
locked. There are five of them:
The first is the manifestation of the Essence of Oneness, the
Source of Union, the Stage of ‘Even Nearer’*, the Major Resurrec-
tion, and the manifestation of the Truth of Truths. This is the
ultimate objective and the end of ends.
The second is the initial manifestation of the Intermediate World
between death and resurrection, the Meeting of the Two Seas, the
Stage of Two Bow-lengths, and the presence of the totality of the
Divine Names.
The third is the manifestation of the World of Power and the
unveiling of the Sacred Spirits.
The fourth is the manifestation of the Heavenly Kingdom and the
celestial powers who uphold the divine decree in the world of the
Godhead.
The fifth is the manifestation of the World of the Kingdom
through visions and the wonders of the World of Ideas, and material
powers in the lower world.
180 THE MANIFESTATION OF THE ACTIVE NAMES

The cosmic gradations which make up the world. Also: the records
of illustrious deeds.
THE MEETING OF THE TWO SEAS

This is the presence of Two Bow-lengths, because of the meeting in
it of the two seas of necessity and possibility. * It has also been stated
that it is the presence of the totality of existence, seeing that the
Divine Names and the cosmic realities are assembled in it.
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LETTER MIM
182 THE MEETING OF DESIRES

The presence of absolute Beauty. For desire is attached to nothing
other than the distillation of Beauty. That is why the poem says:
Let your longing heart wander where it will,
There is no love other than the first Beloved.
And Shaybani says:
All of beauty is summed up in your face;
Yet the details of it fill creation.
183 THE MEETING OF OPPOSITES
This is the Absolute Essence, which is the presence of the embracing
extremities.
184 GENUINE LOVE

The love of the Essence precisely for its very own essence. Far from
being a superfluous state of affairs, this is the source of all other kinds
of love; and whatever love may exist between two beings has to do
either with a correspondence in each of their essences — or with a
concord of quality, rank, state or function.
185 THE PROTECTED

Someone whom God has preserved from delinquency, whether in
word, deed or intent. Thus he does not say or do anything exccpt
what pleases God, and does not desire anything but what God
desires, and does not strive for anything other than God’s command.
186 EXTERNAL OBLITERATION
The elimination of habitual characteristics and reprehensible traits,
countering these with the affirmation which consists in carrying out
the stipulations of worship and striving to acquire laudable qualities.
187 INWARD OBLITERATION

The removal of the veil of theoretical knowledge and all its afflic-
tions, and countering these with the affirmation of constant com-
munion.* This is achieved by eliminating the attributes of the seeker
and the characteristic habits of his nature and behaviour, and irradia-
ting him with the attributes of Truth and its nature and behaviour.
As it has been said, ‘I was his hearing, by which he heard, and his
seeing, by which he saw.’
41
188 THE OBLITERATION OF TRUE UNION

The annihilation of multiplicity in unity.
189 THE OBLITERATION OF SERVICE AND OF THE

INDIVIDUAL SERVANT
This means ceasing to ascribe existence to the Essences, because
these are subjective entities which have emerged in the Presence of
Oneness as a result of scholary endeavour. They are thus infor-
mation devoid of any substance whatsoever. Except insofar as the
existence of Truth may become perceptible in them, both they and
their world are non-existent possibilities. There are, nevertheless,
traces of them in external existence, as it is commonly understood.
Existence is none other than Sublime Truth itself, and no basis
exists for ascribing any other connection outside this. Actions and
effects are entirely subordinate to Existence. Since the non-existent
has no effect, there is nothing active or present save Truth Most
High alone.
For, seen in terms of his specific limitation within the form of the
individual, which is a subjective matter, he is the worshipper. Seen,
however, in terms of his absoluteness, he is the worshipped; while
the individual himself remains non-existent. Thus both the individ-
ual servant and his service are obliterated.
As in the words of God Most High:
‘And when thou threwest, it was not thyself that threw, but
God threw.’*
or in his words:
‘Three men conspire not secretly together, but he is the fourth
of them, neither five men, but he is the sixth of them.’*
or in his words:
‘They are unbelievers who say ‘‘God is the third of three”’.’*
This affirms that he is the fourth of three and denies that he is the
third of three; because if he had been one of them he might have been
similar to them — he who is exalted and revered far above all such
things. However, if he were the fourth among them, he would
remain distinct from them in terms of their reality, existence and
specific nature.
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LETTER MIM
190 ERADICATION
This is the annihilation of individual existence in the Essence of
Truth, just as Obliteration is the annihilation of one’s own actions in
the action of Truth, and Effacement is the annihilation of one’s
attributes in the attributes of Truth. Obliteration does not see effec-
tiveness in anything except Truth; and Effacement does not see any
quality in anything except Truth; while Eradication does not see
existence in anything except Truth.
191 AUDIENCE
The presence of the Heart together with Truth amidst the profusion
of the Names of God.*
192 FACING
The presence of the Heart tending towards a contemplative state that
is oblivious of everything other than itself; such that it does not see
any other thing, since it is so remote from everything else.
193 THE CONVERSATION

This is a message from Truth, transmitted through one of the forms
of the angelic world — like the call which Moses received from the
bush.
194 THE RETREAT

The place where the Pole-star is concealed from those who have
attained.
195 SUSTAINED EXISTENCE

This is the attainment of all that is needed for the phenomenal to
sustain its continued and uninterrupted existence. For Truth sustains
existence with the Breath of the Merciful, so that its being outweighs
its non-being— which latter is a requirement of its essence without its
existence. This is achieved by the processes of break-down and
exchange in nutrition and respiration, and derives its support from
the externally perceptible air.
As for inanimate beings, celestial bodies and spiritual entities, it is
the intellect which determines, through the abiding superiority of
their existence, which of them is predominant; while it is the sight of
God which determines, through unceasingly bringing everything
possible into existence, that renewed creation unfolds.
43
196 THE UNIVERSAL RANKS

There are six of these:
the Rank of the Essence of Oneness;
the Rank of the Divine Presence, which is the presence of the One;
the Rank of the Incorporcal Spirits;
the Rank of Active Souls: the World of Ideas and the Angelic World;
the Rank of the World of Power, which is the visible universe;
the Rank of Comprehensive Being, which is the Perfect Man, the
total manifestation and collective form of mankind.
But we have said that there arc five Manifestations and six Ranks. *
The reason for this is that the Manifestation is the external aspect in
which these Ranks are revealed. Now the Essence of Oneness cannot
constitute a manifestation for anything clsc, since there is no aspect
of plurality in it whatsoever — not even in learned and scholarly
circles. The other Ranks are arranged in descending order and have
both an inward and an outward Manifestation. However, there is no
manifestation of the Oneness of the Essence other than in the Perfect
Man.
197 THE MIRROR OF BEING

This is absolute and unique Existence, for it is only in this that the
various worlds with their qualitics and propertics appear, and its
own presence is thereby concealed —just like the surface of a mirror,
which becomes invisible the moment that an image appears in it.
THE MIRROR OF EXISTENCE
This denotes the specifications relating to inner qualitics whosc
outward forms are created beings. For the qualitics arc inward,
whilst the existence based on their specifications is external. Scen in
this way, the qualities are mirrors for a single existence to which
their specific forms are allocated.
199 THE MIRROR OF THE TWO PRESENCES

This refers to the presence ofnecessity and possibility, which is the
Perfect Man. It also refers to the mirror of the Divine Presence,
because this is the appearance of the Essence together with all the
Names.
THE EVENING TALK
The dialogue which Truth holds with the individual in his Secret
44
LETTER MIM
Faculty.* It is so called because conventionally this conversation

takes place at night.
THE PATHS OF TOTAL PRAISE

This refers to the commemoration of the Essence through full
knowledge and direct vision of the essential Names, rather than by
the attributive or active Names. This is because the Absolute Essence
is the origin of all the Names of God. Thus of all the sublime ways of
glorifying God, the most glorious is that absolute glorification
which itself partakes of all his attributes; because if the one who was
commemorating God were to praise him in terms of his own knowl-
edge, generosity or capacity, then his glorification would be con-
fined to that particular attribute. However, if he praises him using
his essential Names, such as the Holy, the Glorious, the Salvation,
the Most High, the Truth—and by other similar names which are the
foremost of all the names — then in his glorification he embraces all of
God’s perfections.
THE ABODE OF THE GREATEST NAME

This is the temple in which Truth is housed: I mean the heart of the
Perfected man.
203 THE BASIS OF DEEP KNOWLEDGE

The Presence of Oneness, which is the origin of all the Names.
204 THE CONSUMED

Someone who is annihilated in the Oneness of the Essence, so that no
trace remains of him.
205 THE OBSCURE ISSUE

This is the fact that the Established Essences remain in a state of
non-existence, while the Truth, by virtue of its Name, ‘the Light’,
illuminates their forms and apparently assumes their properties.
Thus it transforms them over a period of time into a new creation, by
adding to them its own existence and specific make-up; while they
remain in their initial state of non-existence. For if it did not hold
constant sway over their existence by augmenting and developing
them, then they would never have appeared at all.
This is a matter for revelation and intuitive ‘taste’ — something
45
which is repugnant to the understanding and rejected by the

intellect.
THE RELAXED ONE

This refers to that one of God's servants, who has been acquainted
with the secret of destiny. Since he can see that whatever has been
decreed must take place at its fore-known time, and that whatever
has not been decreed cannot happen, he is delivered from desiring or
expecting things which will not occur, and from grieving over what
has taken place. As God has said: ‘No misfortune can happen on
earth..."*
That is why Anis, a Companion ofthe Prophet said: ‘I served the
Prophet of God for ten years, and he never said, of something I had
done, ‘Why did you do that?’ — or, of something I had not done,
‘Why didn’t you do that?’
Such a person is never found to be other than even-tempered.
207 DAWNINGS OF VICTORY

The manifestations of the Names, since these are the keys to
the secrets of the invisible world, and the illumination of the
Essence.*
DAWNINGS OF THE SUN OF REALITY

Illuminations of the Essence prior to total annihilation in the essential
Oneness of all.
209 THE DAWNING OF INNER MINDS

This refers to those to whom God has disclosed the innermost minds
of people. He has illuminated them with his Secret Name; thus they
can survey people’s inner natures. Sheikh abu Said ibn Abi al-Khair
was one such man.
210 THE CORRESPONDENCE BETWEEN QUALITIES AND

REALITIES
This is the arrangement of universal realities in accordance with the
divine realities which are the Names. The Names are ordered ac-
cording to the essential qualities; so that existing things are the
shadows and forms of the Names, and the Names are shadows of the
qualities.
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LETTER MIM
211 THE CORRESPONDENCE BETWEEN THE PRESENCES

AND CREATION
This is the relationship of existing beings to the three presences — the
presence of necessity, the presence of contingency and the presence
of both of these together.
Any being whose relationship to necessity is stronger is of a more
distinguished and elevated rank. So it has a higher spiritual reality,
whether angelic, or pertaining to a celestial body.
Any being whose relationship to the contingent is stronger is baser
and lowlier, and its reality is that of an inferior element or
compound.
Any being whose relationship to both is equally strong is more
complete; and its reality is that of humanity.
A person who is more inclined to the contingent, and in whom the
characteristics of manifold contingency are present, numbers among
the unbelievers.
Anyone who is more inclined to necessity, and in whom the
characteristics of necessity are predominant, is foremost among men
— one of the Prophets or Saints. Any person in whom both aspects
are equal is a man of moderation among the believers.
As the inclination tends toward one or other of these two aspects,
so do believers vary in the strength or weakness of their belief.
212 INSIGHT
This refers to the favours bestowed by Truth on the wise — either
immediately, or arising from questions concerning what has
happened to them. The word may also refer to the ascent into
contemplative vision at the moment when this dawns.
213 THE POINT OF DEPARTURE

The Stage in which the speaker actually experiences the verses of the
Qur’an which he is reciting. His speech is illuminated by the quality
which is the source of that particular verse.
As Ja‘far Sadiq said: ‘God has made himself manifest in his words
for his worshippers; but they do not sce.’
One day Ja‘far fell down unconscious while in prayer. After-
wards, when asked about the incident, he answered: ‘I did not stop
repeating the verse until I heard it spoken by its Author.’
The Great Sheikh, Shahabuddin Suhrawardi, said of this incident
47
that at that moment Ja‘far’s tongue was like the burning bush of
Moses, when the call came from it, ‘I am God!’
However,- I wish to affirm that the meaning of the ‘point of
departure’ is more general than this. It is the Stage of witnessing the
Truth in everything that is irradiated by its qualities - of which
qualities that thing is the outward manifestation. But because it was
said in a Tradition of the Prophet: “There is no verse of the Qur’an
without an outward and an inward meaning; for every letter there is
an end point, and for every end point a point of departure.’ — the
meaning has become restricted to this sense.
214 SIGNS IDENTIFYING THE QUALITIES

These are organs such as the eye, the ear and the hand; since these are
the locations where the meanings and the sources of the qualities
become apparent. A sign is an outward indication, like a religious
emblem or a signpost on the road.
215 THE FIRST TEACHER AND THE TEACHER OF THE

ANGELS
This is Adam, for God said to him: ‘Adam, tell them their names.’*
216 THE SETTING OF THE SUN

The concealment of Truth within its own specific particulars, and
the concealment of the Spirit within the body.
217 THE KEY TO THE SECRET OF DESTINY

The diversity of the Contingent Essences within cternity.*
218 THE FIRST KEY

This is the incorporation of all things as they are in the Utterly
Concealed, which is the Oneness of the Essence — just like the tree
latent in the date-stone. It is also called the Basic Root.*
219 RELEASE FROM SORROW AND ANXIETY

Faith in destiny.
220 THE BESTOWER

This is one of the names of the Prophet Muhammad, since it was he
who confirmed the Names of God, and shone forth the light of
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LETTER MIM
guidance upon them in all their intricate detail, and acted as their
intermediary.
221 THE STAGE

This is the fulfilment of one’s prescribed duties, for whoever has not
fulfilled the requirements ofthe various Stations is not fit to progress
to a higher level. Thus, anyone who has not verified the reality of
Abstemiousness until he has made it his own, is not fit for the Stage
of Trust; whoever has not verified Trust is not fit for Submission —
and so on through all the Stages.
The word ‘fulfilment’ does not imply that none of the steps of the
lower stage may bce left incomplete before onc is able to procced to a
higher one. The greater part of what has not been completed in the
lower stage and its finer gradations will be rectified in the higher.
Rather the intention is that one should become so solidly grounded
in that particular stage that one actually becomes a part ofit, and that
the name associated with one’s state, such as Abstinent or Trusting,
is an exact description of the case. The same applies to all the stages.
It is called a Stage because it is the halting place of the Secker on the
Way.
222 THE STAGE OF DIVINE DESCENT

This is the Breath of the Merciful, by which I mean the appearance of
authentic existence in the ranks of specific individuation.
223 THE EXALTED POSITION

This is the rank which is closest in dignity to God. It may also be
called the Place. It is referred to in the words of God Most High: ‘Ina
sure setting, in the presence of an almighty King.’*
224 FRAUD
This is following up blessings with misdeeds, sustaining mystical
states without regard for propricty, and divulging signs and miracles
without authority or restraint.
225 THE KINGDOM

The visible world.
226 THE HEAVENLY KINGDOM

The invisible world.
49
227 THE KING OF THE KINGDOM

This is Truth, in its function of requiting what the individual has
actually performed of the tasks which were required of him.
228 THE ENLARGER OF ASPIRATIONS

This is the Prophet, because he is the medium for the outpouring of
Truth and guidance to whichever of his servants God chooses, and
he sustains them with the illumination and strength of the verses of
the Qur’an.
229 EQUITY
This is justice, by which I mean fair dealings both with Truth and
with creation
230 THE FIRST WAY

The diffusion of Oneness from essential Unity, and the manner in
which all the Qualities and the Names evolve in the ranks of the
Essence. Whomsoever God has shown the arrangement of the
Names and the Qualities in all the ranks of the Essence has been set
on the shortest route to the First Way.
231 UTTER SEPARATENESS

This is the Collective Presence, in which there is not so much as
a trace of any other thing. Thus it is the place where all separate-
ness ceases, the very Union of Oneness. It is also known as
Implicit Separateness, or the Presence of Existence, or the Presence
of Union.
232 ULTIMATE KNOWLEDGE

This is the Presence of the One and it is called the starting point ofthe
‘straight and even path’* — in view of the quickening Breath of the
Merciful, from which spiritual forms become manifest in existence.
It is known as the Station of Abasement, in which the descent of
Truth takes place into the forms of creation; it is also known as the
Station of Drawing Near, since within it creation draws near to the
Truth. Another name for it is the Fountainhead ofLiberality, since it
is the source from which pours forth the generosity of Truth; and
there are yet other names for it.
§o
LETTER MIM
233 THE ESSENTIAL RELATIONSHIP

This is the relationship between Truth and the individual, and it may
take one of two forms.
On the one hand the specific properties of the individual and the
multiplicity of his attributes may have no effect on the fixed require-
ments of Truth and its unity; rather it is a case of him being influ-
enced by the latter, and the darkness of his multiplicity being imbued
with the light of the Unity of Truth.
Alternatively, the individual might acquire the attributes of Truth
and verify all its Names. If these two alternatives are in harmony
with each other, such a person is precisely the perfected individual
that is being aimed for. If only the first alternative occurs without the
second, then it is known as the Beloved Companion. Acquiring the
second alternative without the first is an impossibility. In both
alternatives, however, there are many gradations.
Concerning the first case, this is the result of the strong dominance
which the light of Union exercises over the weakness of multiplicity
—as well as the power of the properties of Necessity over the much
weaker properties of Contingency.
As for the second alternative, this depends on the extent to which
the individual is able to encompass both his verification of all the
Names and his own incapacity to verify only some of them to the
exclusion of others.
234 THE ENRAPTURED
These are angels in ecstatic contemplation of the Beauty of Truth —
who are unaware that God has created Adam, so intense is their
absorption and involvement in witnessing Truth. They are those
exalted ones who were not required to perform the prostration, due
to their absence from everything save the Truth, and their passion
for the light of Beauty; and hence they seek nothing apart from that. *
They are also called Cherubim.
235 DEATH
In Sufi usage this is the taming of selfish desire, since the latter is
what constitutes life. It is precisely towards this self-love that all lusts
and natural bodily needs incline. If the Self inclines towards a lower
level, it pulls the Heart, which is the Rational Soul, down with it
towards its centre; and thus the Heart dies to the real life of learning
which belongs to it by right, and lives instead a life of ignorance.
51
However, ifthe Selfis tamed and dies to its own lusts, then the Heart
proceeds on its natural way of Genuine Love to its own world: the
world of holiness, light and essential life, which is not susceptible to
death at all.
It was to this kind of death that Plato was referring when he said:
‘Die to desire and you will live according to your nature.’*
The impeccable Ja‘far Sadiq said: ‘Death is repentance.’ And in the
words of God,
. now turn in repentance to your Creator, and slay
yoursclves.’*
He who has repented has killed his own Self. That is why, when
Sufis put Death into categories, they classify thwarting the Self as
‘the Red Death’.
When the Prophet Muhammad returned from holy war against
the infidel and said, ‘We have returned from the lesser holy war to
the greater’ — they asked him what the ‘greater holy war’ might be.
He replied, ‘It is the struggle against the Self.’ In another Tradition it
is said: ‘The holy warrior is he who has waged war against his own
Self.’
He who is dead to his desire lives through right guidance far from
crror, and through knowledge far from ignorance. When God Most
High says: ‘He who was dead, and we gave him life. . .’"* he means
‘dead’ through ignorance, and ‘we gave him life’ through
knowledge.
They have also called this death, Universal Death, to stand for all
the various kinds of death.
236 THE WHITE DEATH
This is hunger, and it is so named because it illuminates the inward
and brightens the face of the Heart. Thus any follower of the Path
who does not assuage his hunger will die the White Death. In so
doing he will revive his intelligence; for overeating kills intelligence,
and whenever a person’s gluttony dies, his astuteness is restored.
237 THE GREEN DEATH

This is the wearing of the patched garment made of discarded and
worthless rags. If one is content to give up beautiful clothes for this,
and merely limits oneself to a decent covering sufficient for the
performance of prayers, then one has died the Green Death. The life
§2
LETTER MIM
of such a person has become green through his abstemiousness and

the blooming of his countenance in the verdant graceof the essential
beauty within which he lives. As the poem says:
As long as his honour is unstained,
Whatever cloak he wears is fair.
Once when Shafi was scen dressed in shabby, worthless clothes,
some ignorant people criticised him for it. He replied with these
verses:
What if my shirt is not worth a penny?
I have bencath it a soul of priceless love.
Your garb is a sun: bencath its radiance — darkness;
Mince is black night, beneath which lies — a sun.
238 THE BLACK DEATH

This is enduring the suffering occasioned by people. Onc is not
oppressed by the harm they do, and is not hurt, but rather takes
pleasure in it as something coming from the Beloved. In the words
of the poem:
Swect is the blame for desiring you;
So Iét them blame me for my love of your memory.
Secing myself to be just like my enemics,
I made up my mind to love them, too;
MayIfare as well with you
As I have fared with them!*
You belittled me, so | made myself small;
But who is more honoured than one thus scorned?
Such a person has died the Black Death and is annihilated in God,
since he sces all the abuse inflicted on him from a viewpoint in which
all actions are annihilated in the one action of his Beloved; and, what
is more, he sees himself and others all annihilated in the Beloved.
Henceforth he lives by the existence of Truth, sustained by the
presence ofabsolute liberality.
239 BALANCE
The means by which man arrives at correct views, apt sayings and
fair deeds, and is able to distinguish these from their opposites.
It is that kind of justice which is the shadow of the real Unity
$3
comprising the knowledge of the Holy Law, the Path and Reality.
These are only verified by someone who has gone through the
realisation of the Stage of Oneness of Union and the Stage of
Separation.
The Balance of the people of externals is Holy Law; the Balance of
people of inwardness is a mind illuminated by the Sacred Light; the
balance of the exceptional is the Path; while the balance of the most
select of all is Divine Justice, which is not realised except in the
Perfected Man.
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LETTER NUN
240 PROPHECY
This is information concerning the divine realities — the knowledge
of the Essence of Truth, its Names, Qualities, and Decrees. It
consists of two parts: the prophecy of exposition, and the prophecy
of legislation. The first comprises statements about the knowledge
of the Essence, the Qualities and the Names. The second, in addition
to the foregoing, involves the communication of the decrees, the
inculcation of morality and wisdom, and the administration of
government. The latter applics particularly to the prophetic mission.
241 THE NOBLE

These are forty persons whose charge it is to rectify the affairs of the
people and bear their burdens. They are none other than the adminis-
trators of the rights of mankind.
242 BREATH
The soothing of the Heart by the subtleties of the invisible world.
For the Lover it is companionship with the Beloved.
243 THE BREATH OF THE MERCIFUL

This is the existence of the One God, augmented in its reality by the
spiritual forms which are the Essences and their states in the Presence
of Oneness.
It is called thus as an analogy to the way in which human breath
may be varied to produce vocal sounds. Although in itself it is
simply air, the intention is to animate and release the inner Names
that come under the domain of the Name ofthe Merciful. It is made
up of the things that are in these names, and they have their being
through its power, just as human animation is the result of breath.
55
244 THE SELF

This is the term for that subtle, ephemeral substance which is the
vehicle for the vital energy, the senses and the voluntary bodily
movements. The wise call it the Animal Soul. It is the intermediary
between the Heart, which is the Rational Soul, and the body. It is
referred to in the Qur’an as the Olive Tree ‘... the blessed tree,
neither ofthe east or the west. . ..— by which the human race and its
blessings will increase.* Thus it is neither of the ‘eastern’ world of
incorporeal spirits, nor of the ‘western’ world of physical bodies.
245 THE COMMANDING SELF

The Self which inclines towards bodily nature, and commands one
to sensual delights and lusts, pulling the Heart downwards. Thus it is
the abode of evil, the fountainhead of reprehensible morals and
wicked deeds. God says: ‘The self commands what is evil.’*
246 THE ACCUSING SELF

The Self which has been illuminated by the light of the Heart, to the
extent that it becomes aware of its habitual heedlessness. Thus it
awakens and begins to improve its condition, vacillating between
Godliness and its natural state; so that whenever a misdeed occurs
through its natural propensity towards evil, it is corrected by the
divine admonitory light, and it starts to blame itself and turn in
repentance to the door of the Forgiving, the Merciful. This is why
God expressly mentions it in oaths: ‘No! I swear by the accusing
selfl’*
247 THE SERENE SELF

The Self whose enlightenment has been completed by the light of the
Heart, so that it has divested itself of base qualities and has been
moulded by laudable moral conduct and orientated toward the way
of the Heart, generally following it closely and progressively rising
to the sacred world — free from sin, assiduous in its devotions, rising
step by step, until its Lord addresses it in these exalted words:
‘O screne self, return unto thy Lord, well-pleased and well-
pleasing: enter among my servants, enter Paradise!’*
248 THE CHIEFS

Those who have ascertained the Inner Name, and have thus seen into
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LETTER NUN
the inwardness of people and discovered their secret thoughts. For

them the veils have been drawn back from the faces of the secrets.
There are three hundred such individuals.
249 THE CONNUBIAL BOND DIFFUSED THROUGH ALL

ITS ISSUE
This is the favour of the Living God, alluded to in his words: ‘I was a
hidden treasure and I wished to become known.’ The words ‘I was a
hidden treasure’ indicate that the priority of hiddenness and abso-
luteness, over manifestation and specific individuation, is an eternal
and essential precedence. The words ‘and I wished to become
known’, indicate a fundamental inclination and an essential love,
which is the link between the hidden and the manifest, the latter
being indicated by the words ‘to become known’. It is this connec-
tion which is at the root of the notion of ‘the Connubial Bond
diffused through all its issue’.
The single requirement of love is the appearance of the character-
istics of Oneness, diffused throughout all the levels of ordered
individuation — all of it in the minutest detail, leaving nothing out.
This is what preserves the unity of multiplicity, in all its forms, from
division and dispersal. Thus the connection ofthat unity with multi-
plicity is the Connubial Bond. This may be scen firstly on the level of
the Presence of the One, with the Oneness of the Essence in the
forms of individuation and the oneness of the totality of the Names;
then with the oneness of secondary existence on all its levels and the
worlds which arise on its account; and then even in producing an
outcome in terms ofteaching and learning, feeding and cating, male
and female. This love that requires both affection and lovableness —
indeed this knowledge that requires both capacity to learn and
informedness — this is the first lowing of unity into multiplicity, and
the appearance of the triad of impact, receptivity and activity, which
is the source of existence; and this is what is meant by the Connubial
Bond diffused through all its issue.
250 THE END OF THE FIRST JOURNEY

The raising of the veils of multiplicity from the face of Unity.
57
251 THE END OF THE SECOND JOURNEY

The raising of the veil of Unity from the multiple facets of inner
knowledge.
252 THE END OF THE THIRD JOURNEY

The cessation of the limitation of the two opposites, the outward and
the inward, through the attainment of the Source of Union.
253 THE END OF THE FOURTH JOURNEY

This occurs upon the return from Truth to creation, in the Stage of
Uprightness. It is the Oneness of Union and Separation, while
witnessing the diffusion of Truth within creation and the disappear-
ance of creation in Truth, so that the Essence of Unity may be seen in
the forms of plurality, and, conversely, the multiplicity of the forms
may be seen in the Essence of Unity.
254 THE GIFT

Anything that is bestowed by Truth on the People of Nearness, such
as robes of honour. Every such robe conferred by God upon some-
one may be called thus. It may also mean special honours bestowed
upon individuals.
255 THE LETTER NUN

This occurs in God’s exalted words: ‘Nin: by the pen.. .’.* Nan is
concise knowledge in the Presence of Oneness, and the Pen is the
presence of the full details.
256 LIGHT
One of the Names of God. It is his radiant manifestation in his
Outward Name, by which I mean external existence in all its cosmic
forms. It may be applied to anything that unveils the concealed
aspects of the sciences of the Essence and the divine events that
banish the world from the Heart.
257 LIGHT OF LIGHTS

Truth Most High.
SS)9)5)5)5)5)5)5)5)
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258 THE PRECEDENT

This is the eternal providence, referred to in the Qur’an in the words:
‘... and give good tidings to the believers, that they have a sure
footing with their Lord.’*
259 THE WAYFARER

Somcone who is travelling towards God. While he continues on his
journey, he is halfway between the aspirant and the one who has
arrived.
260 FLOATING
This refers to those fine particles known as Primordial Matter. They
are extremely.obscure, and have no existence in themselves other
than the forms which they assume.
261 THE VEIL
This is anything that screens you from what is important to you —
like the veil of existence, or holding to conventional customs and
acts.
262 SCREENS
The forms of the worlds, and the outward manifestations of the
Divine Names, which arc to be discerned behind them. As Shaybani
put it:
You have become manifest to the worlds from behind their
screens: So you revealed only what those screens could grasp.
263 VEILS
This term is applied especially to the human bodily forms flowing
between the visible and the invisible worlds.
59
264 THE ADORATION OF THE HEART

The annihilation of the Heart in Truth, such that while this illumi-
nation is being experienced, nothing may occupy it or divert it from
its total absorption.
265 CRUSHING
This means the wasting away of the devotee through grief.
266 THE FINAL LOTE TREE

This is the Greater Intermediate World, which is the ultimate con-
clusion of everyone — andof all that they do and know.* It is the last
of the designatory ranks, and there is no rank higher than this.
267 THE SECRET

This is what is characteristic of everything belonging to Truth in its
creative aspect — as is referred to in the words of God:
‘For to anything which we desire we but say the word “‘Be!”’ —
and it is.’*
Hence the saying that none may know Truth except Truth, and none
seck Truth except Truth, and none love Truth except Truth -
because the secret is precisely the seeker, lover and knower of the
Truth. As the Prophet says: ‘I knew my Lord through my Lord.’
268 THE SECRET OF KNOWLEDGE

This is the reality of knowledge; because in reality knowledge is
tantamount to Truth - only seen from a different perspective.
269 THE SECRET OF A STATE

What may be gathered from it concerning God’s intention.
270 THE SECRET OF REALITY

Whatever does not conceal any of the reality of Truth in all things.
271 THE SECRET OF THE ILLUMINATIONS

This is the witnessing of everything in everything; and it takes place
through the unveiling of the Primary Illumination in the Heart, so
that it may witness the oneness existing collectively among all the
Names. For every name is an attribute of all the other names, by
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LETTER SIN
virtue oftheir unity in the Essence of Oneness; and their distinctness

is the result of appearing in the world ofspecific instances, which are
their forms. Thus everything is witnessed in everything.
272 THE SECRET OF DESTINY

This is what God discovers about every individual in Eternity,
concerning which of the states that he experienced during his exist-
ence have made an impression on him. For God docs not pass
judgement on anything other than that which he has personally
ascertained in its cternal condition.
273 THE SECRET OF DEITY

The fact that Deity depends on that which is deified. This is because
itis a relationship with Eternity which has to have two components.
Onc of these component parts is the deified, which is none other than
the Established Essences - themselves in non-being. Now that
which depends on the non-existent is itselfnon-existent. That is why
Sahl said:
‘There is a secret to Deity: ifitbecame apparent, Deity would
become null — duc to the nullity of that on which it is depen-
dent.”
274 THE SECRET OF THE SECRET OF DEITY

This is the appearance of the Lord in the forms of the Essences, so
that the latter subsist through him and exist through his existence, by
virtue of being the object ofthe self-subsistent Lord manifesting in
his individuation. They are, in this respect, deified servants, and
their Lord is the Truth. Thus in fact Deity never occurs except in the
Truth, and the Essences are non-existent by themselves in Eternity.
So the secret of Deity has a secret of its own, which is manifest and
not void.
275 THE SECRETS OF THE TRACES

The Divine Names, which are the inner aspects of the created
worlds.
61
276 THE LAST NIGHT OF THE MOON

The obliteration in Truth of the follower of the Path at the moment
of his final arrival. It is to this that the saying of the Prophet refers:
“With God I have a time... .’*
And in another Tradition God says:
‘My friends are beneath my domes — none knows them but
myself.’
277 THE ABUNDANCE OF THE HEART
The verification by the Perfected Man of the reality of all the inter-
mediate worlds of contingency and necessity. For the heart of the
completed man is indeed this intermediate world. Hence the
Tradition:
‘Neither my earth nor my heavens can contain me; yet I am
contained in the heart of my faithful servant.’
278 JOURNEYS
This refers to the orientation of the Heart towards Truth. There are
four such journeys.*
The first is the journey towards God from the Stations of the Self
until the Visible Horizon is reached — which is the final Stage of the
Heart and the commencement of the various illuminations of the
Names.
The second is the journey within God, assuming his qualities and
verifying his Names, until the Supreme Horizon is reached. This is
the end of the Stage of the Soul and the Presence of the One.
The third is the ascent to the Essence of Union and the Presence of
Oneness. This is the Stage of Two Bow-lengths, so long as duality
remains; but if the latter is removed, then it is the stage of ‘Even
Nearer’, which is the end of sainthood.*
The fourth journey means travelling in God and through God,
which is the stage of Permanence after Annihilation, and Separation
after Union.
279 THE ABOLITION OF VIEWPOINTS

This is the viewpoint of the Oneness of the Essence.
280 THE SESAME SEED
Knowledge too subtle for expression.
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LETTER SIN
281 THE REQUEST OF THE TWO PRESENCES

This is the request arising from the presence of Necessity, in the
language of the Divine Names, sccking from the Breath of the
Merciful to be manifested in the forms ofthe Essences. Likewise it is
the request arising from the presence of Contingency, in the
language of the Essences, secking to be manifested in the Names.
The Breath of the Merciful always lends its support by answering
their requests.
BLACKNESS OF FACE IN THE TWO ABODES

This is total annihilation in God, such that the subject has no exist-
ence either inwardly or outwardly, in the visible or the invisible
world. This is authentic poverty — returning to the original non-
existence. Hence the saying: ‘If true poverty is perfected, then it is
God.’ And God is the Guide.*
SSIS)S|S}S)S)5)5)5)
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LETTER ‘AIN
283 THE WORLD

This is the Second Shadow - which is none other than the Existence
of Truth made visible in all its contingent forms. Because of its
appearance in these specific particulars, it is termed both uniform
and diverse.
When we consider Truth’s augmentation of the contingent, the
latter has no existence except by dint of this one relationship. Other-
wise existence would be identical with Truth; and in the science of
Truth the non-existchce of the contingencies is established as being
their essential characteristic. For the World is a form of Truth; and
Truth is the essence and spirit of the World. These specific clab-
orations in the single existence of Truth are properties of its outward
Name, and this in turn is the revelation of its Inward Name.
284 THE WORLD OF POWER

The world of the Divine Names and Qualities.*
285 THE WORLD OF COMMAND, THE WORLD OF THE

HEAVENLY KINGDOM AND THE INVISIBLE WORLD
The world of spirits and spirtuality, since these exist by the com-
mand of Truth, without any matcrial or temporal intermediary.
286 THE WORLD OF CREATION, THE WORLD OF THE

KINGDOM AND THE VISIBLE WORLD
The world of bodies and mass: that which exists subsequent to the
command of substance and time.
287 THE WISE

This refers to those for whom God has made visible his Essence,
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LETTER ‘AIN
Qualities, Names and Actions. For deep knowledge is a condition

that arises through personal experience.
288 THE LEARNED

People whom God has informed of everything mentioned above,
but through conviction rather than personal experience.
289 THE COMMON PEOPLE

This refers to those whose knowledge is limited to Holy Law. The
Icarned among them are termed ‘experts of customary form’.
290 THE GREAT REPROACH, AND THE THING GREATLY

HATED
This is breach of trust, either by saying what one does not do, or by
making a promise which one does not keep. In the words of God
Most High:
“Very hateful is it to God, that you say what you do not.’*
He also said:
‘Will you bid others to piety, and forget yourselves while you
recite the book? Do you not understand?’*
The words, ‘Do you not understand?’ imply that they are ignorant —
which is a great reproach.
291 WORSHIP
For the common pcople this is the utmost self-abasement.
For the Elect— those who have corrected their relationship to God
— their veneration lies in the sincerity of their intent and the manner
in which they follow his Path.
For the Elect among the Elect — those who have experienced
themselves established in him in their adoration — they worship him
for himself in the Stage of the Oneness of Union and Separation.
292 SERVANTS OF GOD

People who have been illuminated by the Divine Names. If they
have verified the reality of one of the names, and have been imbued
with the quality which is the reality of that name, they become
related to God through the adoration and contemplation of its
6s
divinity. The adoration of Truth from the standpoint of its divine

sovercignty is by virtue of the perfection of that special Name. Thus
one such person is called the ‘Servant of the Provider’, and another
the ‘Servant of the Mighty’, and yet another the ‘Servant of the
Benefactor’ — and so on.*
293 THE SERVANT OF GOD

The man whom Truth has illuminated with all its Names, so that
there is no devotee of Truth who is in a morc exalted stage than he is.
This is duc to his having ascertained the Greatest Name of God and
acquired all its qualitics. That is why our Prophet was especially
distinguished by the bestowal of that Name. In the words of the
Qur’an:
‘When the servant of God stood calling on him, they were

well-nigh upon him in swarms.’*
Actually this name should only be used for him, and for the Pole-star
of cach ensuing age, from among the heirs to his succession;
however others have, as it were figuratively, been called Servant of
God. The characteristic of every one of God’s Names is in all of the
names taken together, by virtuc of the oneness and the unityof all the
Names.
294 THE SERVANT OF THE COMPASSIONATE

epitomises the name of the Compassionate and is a mercy to all the
world in general. Thus no one with the capacity for this is excluded
trom his compassion.
295 THE SERVANT OF THE MERCIFUL

exemplifies the name of the Merciful, and bestows his mercy par-
ticularly upon the pious, the virtuous and those with whom God
is pleased. But he is vengetul towards those with whom God is
angry.
296 THE SERVANT OF THE KING

Whoever masters himself and others by acting according to God's
wishes and commands. And he is the severest of God's creatures
upon his own nature,
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297 THE SERVANT OF THE HOLY

The person whom God has exempted from being veiled, since his
Heart has no room in it except for God. It is the person whose Heart
is able to encompass the Truth. As God says in the Tradition:
‘Neither my earth nor my skies can contain me; yet I am contained in
the heart of my faithful servant.’ It is through its own vastness that
Truth is purified of everything else; for when Truth has become
manifest nothing else remains. Thus nothing may contain the Holy
except the Heart that has been purified of the worlds.
THE SERVANT OF THE SALVATION
Someone to whom the Truth has made itself manifest in the name of
the Salvation, so that it preserves him from any misfortune, blemish
or fault.
THE SERVANT OF THE FAITHFUL

The person whom God has safeguarded from punishment and ca-
lamity, and to whom the people have entrusted their persons, their
property and their honour.
300 SERVANT OF THE PROTECTOR
Someone who with great vigilance witnesses the emergence of
Truth. Thus he attentively observes himself and others, whilst the
Truth is fulfilled for everyone who is entitled to it; since he is the one
who embodies the name of the Protector.
301 THE SERVANT OF THE MIGHTY

This is whomsoever God has irradiated with his power, so that no
misfortune in the world may overcome him, and he conquers
everything.
302 THE SERVANT OF THE ALMIGHTY
restores whatever is broken or defective; because the Truth has
restored his state and subjected him to the irradiation of this name,
putting every situation right and mastering it.
303 THE SERVANT OF THE HAUGHTY

The person whose pride has been annihilated in his humility before
the Truth, until the grandeur of God constitutes the stage ofhis pride
and through Truth he comes to feel superior to all others and refuses
to abase himself before them.
67
304 THE SERVANT OF THE CREATOR

Determines things according to the purpose of Truth, since this has
been revealed to him in the course of appraising the characteristics
and organisation of creation. Consequently he will not ordain any-
thing exccpt by God’s decree.
305 THE SERVANT OF THE MAKER

This is close in meaning to the preceding entry. It refers to someone
whose work has become free from contradiction and disagreement;
so that he will not do anything which docs not befit the presence of
the Name of the Maker: balanced, appropriate, free from contradic-
tion — as in the words of God Most High:
‘Thou scest not in the creation of the All-Merciful any

imperfection.’*
This is because the name ‘Maker’, with which this person has been
illuminated, is one branch of the many subdivisions of the Names
which come under the Name of the Merciful.
306 THE SERVANT OF THE FASHIONER

neither visualises nor fashions any image, unless it corresponds to
the Truth and conforms to its likeness. This is because his actions
have their origin in the creativity of God Most High.
307 THE SERVANT OF THE FORGIVING

forgives whatever wrongs may be committed against him, and veils
in the behaviour of others what he would wish to be concealed of his
own behaviour. God has concealed his misdeeds and irradiated him
with his forgivencss; so he treats others in the same way that God has
treated him.
308 THE SERVANT OF THE VANQUISHER

Someone whom God has made successful by backing up his efforts
to subdue his own Sclf. He has been irradiated with the name of the
Vanquisher and is thus able to overpower anyone who is hostile to
him and defeat anyone who fights against him. He influences exist-
ence without himself being influenced by it.
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LETTER‘AIN
309 THE SERVANT OF THE MUNIFICENT

Someone whom Truth has irradiated with the name of the Gener-
ous, so he gives what ought to be given to whom it ought to be given
in the manner in which it ought to be given, without seeking
recompense and without any ulterior motive. He simply extends
assistance to the worthy people of God, because he is the instrument
and manifestation of God's gencrosity.
310 THE SERVANT OF THE PROVIDER

A person whose livelihood God has enlarged; so he uses it to influ-
ence God’s servants, spreading it before whomsoever God chooses;
since it was God who laid this wealth and blessing at his fect. Thus he
cannot fail to arrive at a place where blessings and benevolence are
showered upon him.
311 THE SERVANT OF THE OPENER

Someone whom God has given the knowledge of the secrets of the
keys in all their variety, unlocking for him all controversies and
vexed questions. God sends down to him the triumphs of mercy and
such blessings as he is able to grasp.
312 THE SERVANT OF THE KNOWER

This refers to anyone to whom God has imparted mystical revel-
ations — intuitively, not through study or thought, but merely
through natural clarity and the support of the Sacred Light.
313 THE SERVANT OF THE CONSTRAINER

God has seized hold of such a person, causing him to restrain himself
and others from what is unseemly for them. Nor is he extravagant
with God’s wisdom and justice, but rather holds back from devotees
whatever is not appropriate for them. For they are held tightly in his
restraining hands.
314 THE SERVANT OF THE EXPANSIVE

Someone whom God has caused to be delighted with mankind.
With God’s permission he lavishes on them whatever of his own sclf
and substance will gladden them and make them happy. This is in
keeping with God’s command, for he has illuminated him with the
Name of the Expansive; and hence it is not contrary to Holy Law.
69
315 THE SERVANT OF THE HUMBLER

abases himself before God in all things. He lowers himself thus
because he sees that the Truth is in God.
316 THE SERVANT OF THE EXALTER

looks down on all things, because he sees them with other cyes,
raising himself above his own level because he operates from within
Truth, which is the supreme level.
However, it may be the reverse ofthis. Firstly, when, through the
manifestation of the Name of the Humbler, the individual puts
himself below everything else, in view of his own absolute non-
existence and nothingness. Or, in the second instance, the illumi-
nation of the individual with the Name of the Exalter causes every-
thing else to be elevated because he sees the Truth in it. The latter, in
my opinion, is worthier, since the wise man seeks compassion in
order to acquire that quality himself. Thus he becomes merciful, as
opposed to pitiable — the latter mode of compassion being the lot of
the ordinary person.
317 THE SERVANT OF THE STRENGTHENER

Someone whom Truth has irradiated with the Name of the
Strengthener, so that he lends strength to those among his friends
whom God has supported with his might.
318 THE SERVANT OF THE HUMILIATOR

The manifestation of the attribute of humiliation. Thus Truth
humbles into abasement all those of his enemics whom God has
disgraced, in the Name of the Humiliator, by virtue of which such a
person has been illuminated by God.
319 THE SERVANT OF THE HEARER AND THE SERVANT

OF THE SEER
Someone who has been irradiated by these two Names, so that he
has acquired the quality of hearing and seeing the Truth. As is said in
the Tradition: ‘I was his ears with which hc heard, and his eyes with
which he saw.’ Thus he hears and sees things with the cars and cyes
of Truth.
320 THE SERVANT OF THE JUDGE

Whoever judges God’s servants by the divine verdict.
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LETTER ‘AIN
321 THE SERVANT OF THE JUST

acts justly with the people in accordance with the Truth, since he is
the manifestation of God’s justice. However, justice is not identical
with equality, as the ignorant imagine. Rather it is the fulfilment of
the right of everyone who is entitled to justice, and the provision of it
for him in accordance with his deserts.
322 THE SERVANT OF THE GENTLE

is kind to God’s servants, because he has insight into the occasions
for kindness, due to the delicacy of his perception. Thus he is able to
perceive inner states, and form a channel for the subtlety of Truth to
reach its servants, and provide a support for them without their
knowing it; and this by virtue of the gentleness which he acquired
through the manifestation of the Name of the Gentle. This is
something beyond the reach of perception.
323 THE SERVANT OF THE ADEPT

God has exposed to him the knowledge of things before and after
they come into existence.
324 THE SERVANT OF THE CLEMENT

is not in any haste to punish those who do him wrong. Rather he
shows patient forbearance, and endures both the injuries of those
that harm him and the impudence of the foolish. Thus he wards off
sin with something better.
325 THE SERVANT OF THE GLORIOUS

Truth has irradiated him with all its majesty; and he abases himself in
utter humility before it. God glorifies him in the eyes of his other
servants, and exalts his repute among the people, who honour and
revere him because of the appearance in him of the marks of
greatness.
326 THE SERVANT OF THE PARDONING

completely pardons a crime and conceals it from the Servant of the
Vanquisher. Thus he is always forgiving. Truly the Servant of the
Pardoning abounds in forgiveness.
71
327 THE SERVANT OF THE THANKFUL

is constantly thankful to his Lord, because he never sees a blessing
which does not emanate from him. Even though it may come in the
form of tribulation and adversity, he can still perceive the blessing
within it. As the Caliph ‘Ali said: ‘Praise be to him whose mercy to
his friends increases even in the midst of his most intense retribution,
and whose vengeance upon his enemies becomes ever harsher amidst
the abundance of his mercy.’
328 THE SERVANT OF THE MOST HIGH

His worth has surpassed that of his fellows, and his aim has risen
aloft in his quest for excellence. He has risen far above the ambitions
of his brethren and has attained every high rank and every sublime
perfection.
329 THE SERVANT OF THE GREAT

has become great through the grandcur of Truth, and has been
magnified by its greatness, perfection and superiority over creation.
330 THE SERVANT OF THE PRESERVER

God has preserved him from every evil in his deeds, his words, his
states, his thoughts and both his inward and his outward behaviour.
He has illuminated him with the Name of the Preserver, until this
quality of protection flows from him to those around him. Thus it
was said of Abi Sulaiman Darani that no evil thought came to his
mind for thirty years — nor to the mind of any companion of his, so
long as they were together.
331 THE SERVANT OF THE NOURISHER

God has given him an insight into the need of the needy — how much,
and when ~and has enabled him to deal with it in accordance with his
knowledge, without addition or deduction and without being cither
ahead of time or behind.
332 THE SERVANT OF THE RECKONER

God has made him carefully calculating concerning himself— even
down to cach breath he takes — and has enabled him, and whoever is
ofa like mind, to maintain this.
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LETTER ‘AIN
333 THE SERVANT OF THE SUBLIME

God has exalted him with his own glory, so that he is held in awe by
all who see him. The sublimity of his rank arouses reverence for him
in their hearts.
334 THE SERVANT OF THE GENEROUS

God has called on him to bear witness to the name of the Generous,
so he has been irradiated with generosity and has accordingly ver-
ified the reality of worship. For generosity requires a knowledge of
its own scope, without overstepping its limits. Such a person knows
that man has no possessions, and that nothing belongs to him except
that which is liberally bestowed by God Most High, such is his
generosity to his servants. Thus the gencrosity of the Lord is
especially apportioned to whomsoever he chooses.
Likewise he will not see a fault committed by someone without
covering it up in his generosity; and no one will do him any harm
without being forgiven by him for it, and without being repaid for it
with the noblest of dispositions and the most beautiful of deeds.
It is related of the Caliph ‘Umar that when he heard God’s words:
‘... what blinded thee to thy generous Lord?’* — he replied, “Thy
very generosity, O my Lord.’ The sage, Sheikh Ibn Arabi said that
this was of proven instructional value.
To sum up, such a person will not attach any significance to the
faults of God’s servants, when weighed against the gencrosity of
God Most High, nor will he see any limit to the blessings pouring
forth from that generosity. Thus he becomes the noblest ofpeople,
since his actions are the result of the generosity of his Lord, with
which he has been illuminated and towards which he has been
striving.
335 THE SERVANT OF THE LIBERAL

is the manifestation of the Name of the Liberal and the channel of
God’s liberality towards his servants, such that no one in creation is
more liberal than he. And indeed, why should this not be so?—sceing
that he gives so gencrously of himselfto his beloved that his Heart is
attached to nothing clse.
336 THE SERVANT OF THE VIGILANT

sees that his Guardian is closer to him than his own Self, as he
observes the annihilation of the latter and its passage into the
73
illumination of the Name of the Vigilant. Thus he will not go

beyond any of God’s limits, and no one is more assiduously attentive
to these than he is. When his friends are in his presence, he watches
over them with the vigilance of God Most High.
337 THE SERVANT OF THE RESPONSIVE

has responded to the call of truth, and obeyed God on hearing the
words: *. . . answer God’s summoner.’* So God has answered his call
by illuminating him with the Name of the Responsive. Thus he
answers all the prayers of God’s servants, since he is part of the
collective answer that God has given. For God has answered him in
these words:
‘And when my servants question thee concerning me, I am near
to answer the call of the caller when he calls to me; so let them
respond to me.’*
Such a person can see their call as his own, by virtue of the nearness
and unification necessary for faith to be experienced — as shown in
the words:
‘... and let them believe in me.’*
338 THE SERVANT OF THE ALL-EMBRACING

can encompass everything, the length and breadth of it, and nothing
can encompass him, due to the broad scope of his comprehension at
all levels. He never sees a deserving individual without bestowing on
him some of his grace.
339 THE SERVANT OF THE JUDICIOUS

God has enlightened him concerning the occasions for wisdom in his
affairs, and has enabled him to say and do the right thing. He never
sees any gap without filling it, or any imperfection without correct-
ing it.
340 THE SERVANT OF THE LOVING

His love of God and all his saints has been perfected; so God loves
him and spreads the love of him throughout his creation. Thus
everyone loves him, except the ignorant and the dull-witted. The
Prophet said: ‘If God loves a servant of his, he calls Gabriel to him
and says, “I love such and such a person, so you love him, too.”” And
74
LETTER ‘AIN
so Gabriel loves him, and makes a proclamation in heaven, saying:

“God loves this person, so you, too, must love him.”’ And the
denizens of heaven love him and prepare a favourable reception for
him on earth.’
341 THE SERVANT OF THE ILLUSTRIOUS

God has glorified him among men because of the perfection of his
character and qualities, and because he has verified the virtues of
God. Thus the people glorify him for his grace and the beauty of his
nature.
342 THE SERVANT OF THE REVIVER

God has revived his Heart with true life, after he has voluntarily died
to the characteristics of the Self— its lusts and longings — and made
himself a manifestation of the Name of the Reviver. Thus he revives
through knowledge those who are dead through ignorance, and
arouses them to search for Truth.
343 THE SERVANT OF THE WITNESS

sees the Truth bearing witness to everything; so he witnesses it in
himself and in the’ rest of God’s creation.
344 THE SERVANT OF THE TRUTH

Truth has illuminated him, thus safeguarding him from falsehood in
his actions, his words and his states. Thus he sees the Truth in
everything, because it is that which is constant, necessary, sclf-
subsistent. That which is called ‘correct’ is invariably false and
transitory; whereas he sees the forms of Truth as Truth, and those of
falsehood as falsehood.
345 THE SERVANT OF THE GUARDIAN

sees Truth in the forms of the causes affecting all the actions which
people who are veiled from the Truth ascribe to those causes. Thus
he disregards the causes and assigns these things to the One who
assumes and accepts responsibility for them.
346 THE SERVANT OF THE POWERFUL

has been given strength by the power of God to vanquish Satan and
his cohorts — the forces at work in his own Self, such as anger, lust
75
and greed. After which he has been given the power to conquer his
enemies among the jinn and devils of mankind; so that nothing in
God’s creation can resist him without being vanquished; and none
may show hostility towards him without being overcome.
347 THE SERVANT OF THE FIRM

is solid in his religion and unaffected by those who want to lead him
astray. He is not the sort who can be tripped up and diverted from
the Truth, such is his forcefulness; for he is firmer than every firm
thing. Thus the Servant of the Powerful is the one who affects
everything, while the Servant of the Firm is not affected by
anything.
348 THE SERVANT OF THE PATRON

God has taken him into his care from among the righteous and the
believers. The Most High says: ‘.. . and he takes into his protection
the righteous.’* — and: ‘God is the protector of those who have
faith.’* Thus such a person protects, through God’s patronage, his
near ones among the believers and the righteous.
349 THE SERVANT OF THE PRAISEWORTHY

Truth has irradiated him with its laudable qualitics. Thus people
praise him, while he himself praises none but God.
350 THE SERVANT OF THE QUANTIFIER

has verified this Name in its manifestation to him, and Truth has
illuminated him with it, so that he knows the number ofall that has
existed and will exist; and he has a comprehensive and quantifiable
knowledge of everything.
351 THE SERVANT OF THE INITIATOR

God has given him an insight into the very beginning, so that he
witnesses the beginning of creation and the command. Thus he
initiates, with God's permission, such good deeds as are his to
initiate.
352 THE SERVANT OF THE RESTORER

God has enlightened him concerning the return of creation and all
things in it to him; so, with God’s permission, he returns what ought
76
LETTER ‘AIN
to be returned to him. He experiences his future life and his return to

it, which is the finest happiness there is.
353 THE SERVANT OF THE QUICKENER

Truth has illuminated him in the Name ofthe Quickener. Thus God
enlivens his Heart for him and empowers him — like Jesus — to revive
the dead.
354 THE SERVANT OF THE MORTIFIER

God has caused him to die to his own Self— his greed, his anger and
his lust. So his heart has become enlivened and his mind illuminated
by the life and light of Truth, until he affects others by mortifying
the power of the Self through the determination impressed on
him by God. Such is the quality with which God has illuminated
him.
355 THE SERVANT OF THE LIVING

Truth has irradiated him with its eternal life; so he lives within God’s
everlasting life.
356 THE SERVANT OF THE ETERNAL

witnesses the consummation of things through Truth; so that he is
illuminated by God’s everlastingness and takes charge: of the
interests of humanity, staying truce to God and constantly observing
the commands which God gives to his people via his Eternity,
assisting them in their undertakings, with their subsistence, their
welfare, their very lives.
357 THE SERVANT OF THE FINDER

God has singled him out for existence in the very Union of Oneness.
Thus he found the One, existing through the existence of the Exist-
ence of Oneness, and was able to dispense with everything else;
because whoever wins this has won everything — losing nothing,
wanting nothing.
358 THE SERVANT OF THE GLORIOUS

God has honoured him with his qualities and given him what he is
ready for — and what he is capable of bearing — ofhis splendour and
honour. He is like the Servant of the Illustrious.
77
359 THE SERVANT OF THE ONE atts hi

God has imparted to him the Presence of the One and revealed the MOONS 1
oneness of the totality of his Names, so that he grasps what can be stach at
grasped and understands what can be understood by contemplating
the facets of God’s Beautiful Names. ¥ THE SI
hewit
360 THE SERVANT OF THE UNIQUE wrhow
stands alone in time — the Master of Duration. To him belongs the tore:
title of Major Pole-star, and attainment to the Primordial Oneness. wath th
361 THE SERVANT OF THE EVERLASTING relore
is the outward manifestation of the Everlasting, and can withstand virtue
the impact of misfortune and channel the benefit of good works on pieno
God’s behalf to eliminate suffering. Such a person is the locus of
God’s perception of the world as he rules over it.
362 THE SERVANT OF THE MASTERFUL
has been irradiated with the Name of the Masterful and has wit-
nessed the mastery of God over all destinies. Thus he takes the form
of the divine hand, which, when it strikes, nothing can stop. He
witnesses God's influence on everything and the permanent connec-
tion of the support ofexistence with things which are non-existent—
despite the fact that they are essentially non-existent. He also sees
himself as essentially non-existent, even though he is influenced by
God’s mastery over all things. has
363 THE SERVANT OF THE POTENT tok
is like the foregoing, except that this individual witnesses the in- er
ception ofthe process of coming into existence, and experiences this is
state. im
a
364 THE SERVANT OF THE PROMOTER tt
God has given him preference and made him one ofthe people of the w
first rank. And so, being illuminated with this Name, he affords
advancement to anyone who is entitled to be offered the Name, 1
together with every appropriate action. t
365 THE SERVANT OF THE RESTRAINER
God has enabled him to impede any excessive person who rebel- |
liously oversteps God's bounds. Thus by virtue of this Name he
restrains every rapacious tyrant, and returns him to his limits, and |
78
iS LETTER ‘AIN
deters him from tyranny and oppression. The same applies to any
revedkde: actions which God may have sparked off in certain people, and
what caz which it may be necessary to restrain.
temple:
366 THE SERVANT OF THE FIRST
has witnessed the primacy of Truth over everything and its Eternity-
without-beginning. Thus he becomes the first to verify this Name
before all the others in the various developmental stages
—each vying
Onenes with the other in devotion and the race towards good works — and
before all those who came to a standstill with creation. All this by
virtue of his verification of Eternity-without-beginning. For
-athstan
phenomena are the hallmark of the created universe.
rorks at
locus of
367 THE SERVANT OF THE LAST
has witnessed the hereafter of God and its permanence after the
annihilation of creation; and he has verified the meaning behind
as Wit God’s words: ‘All things on earth perish: only his face abides, most
¢ form majestic and bountiful.’* For the aspect of permanence has arisen in
p- He him; so he endures in his permanence — safe now from annihilation,
mnie’
by dint of having undergone it. This would seem to be a character-
rent-
istic of some of God’s saints, or even most of them.
) sees
d by 368 THE SERVANT OF THE OUTWARD

has emerged through acts of devotion and charity until God reveals
to him his literal Name, the Outward, by which he is known. So this
person assumes the characteristics of outwardness, calling on the
ine people to adorn themselves with visible perfections. He tends to
this prefer anthropomorphism to pure abstraction, as was the case of the
calling of Moses. That is why he promised the people paradise and
physical pleasures, and glorified the Torah for its large size and its
gold lettering.
he
ds
369 THE SERVANT OF THE INWARD
C, has gone deeply into the transactions of the Heart, and is sincerely
faithful to God. So God has sanctified his Secret Faculty and ir-
radiated him with the Name of the Inward, until his spirituality
becomes dominant and he surveys the inner mysteries and reports
about the things of the invisible world, calling people to mystical
perfections. Such a person tends to prefer pure abstraction to
79
anthropomorphism, as was the case with the calling of Jesus — the

calling to the heavenly, spiritual things of the invisible world, as well
as to poverty and retirement from society.
370 THE SERVANT OF THE RULER

God has made him the ruler of the people by manifesting in the form
of the Name of the Ruler. Thus he rules himself and others in the
divine administration, and executes God’s justice among his people,
calling them to the good, commanding them to do what is lawful
and shun what is not. So God has honoured him and made him the
first of the Seven whom he keeps in the shadow of his throne. Such a
person is the just sovereign, the shadow of God on God’s earth. His
is the weightiest balance of all, because the good deeds and charitable
acts of the people are put into his scale without their own reward
being reduced in any way. For it is through him that God establishes
his religion in them and carries them towards good works; so he is
God’s hand and helper, and God is his supporter and protector.
371 THE SERVANT OF THE SUPREME

The Supreme is the one who attains a superior degree of conscious-
ness to the rest; and his servant is someone who is the outward
manifestation of this — someone who does not stop at any perfection
or level of sublimity he may have reached. Rather he strives for
higher perfection through his aspiration to rise to even greater
heights. For from his higher level he has witnessed true, absolute,
holy sublimity, without any restriction. So he never ceases his quest
for the sublime in all its perfection. Do you not see how the most
excellent and highest rank of people was addressed in these words of
God: *... and say, O my Lord, increase me in knowledge!’*
372 THE SERVANT OF THE PIOUS

has become imbued with all the various kinds of piety — in reality as
well as in appearance —so that there is no type of piety which he does
not show, and no form of bounty which he does not bestow.
True piety is this:
To believe in God and the Last Day,
The angels, the Book and the Prophets,
To give of one’s substance, however cherished,
To kinsmen and orphans, the needy, the traveller, beggars,
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LETTER ‘AIN
And to ransom the slave,

To perform the prayer, to pay the alms.
And they who fulfil their covenant
When they have engaged in a covenant,
And endure with fortitude
Misfortune, hardship and peril,
These are they who arc true in their faith,
These are the truly godfearing.*
373 THE SERVANT OF THE RELENTING

has returned to God, constantly turning away from himself and
away from everything other than Truth — until he witnesses true
Unity and accepts the repentance of all who have turned to God in
contrition for their sin.
374 THE SERVANT OF THE AVENGER

God has appointed him to carry out the punishments prescribed for
his servants, within the framework of Holy Law, without showing
pity or mercy. As God said:
‘And in the matter of God’s religion Ict no tenderness for them
seize you.’*
375 THE SERVANT OF THE PARDONER

His forgiveness of the people is great and his punishments are few.
Indeed no one ever does him any harm without being forgiven by
him for it. The Prophet said: ‘God is forgiving and loves for-
giveness.’ He also related the following:
There was once a wealthy man, before your time, whose only
virtue was that he used to command his servants to show
forbearance to anyone in need. God said: ‘Forbearance belongs
more by rights to us than it does to him: therefore let him be
forgiven.’
376 THE SERVANT OF THE BENIGN

God has caused him to manifest divine benevolence and mercy; so he
is the most gracious of God’s creatures towards mankind — except
concerning the punishments decreed by Holy Law. For he sees what
the legal punishment is, and what it is that obliges him to impose it
for the crime which through God’s decree has come under his
81
jurisdiction. His judgement is a mercy from God upon the wrong-

doer, even though externally it may appear like vengeance. This is
something which is unknown except intuitively among the elite.
Thus what is outwardly the administration of a punishment is in-
wardly the very essence of compassion.
377 THE SERVANT OF THE LORD OF THE KINGDOM

has witnessed the dominion of God over his Kingdom; so he sees
himself as belonging purely to God, along with all his other pos-
sessions. Thus he becomes confirmed in his service to God, and not
at all concerned with his own property, or anything of the sort. God
therefore rewards him by making him a manifestation of the Lord of
the Kingdom, since nothing has the power to distract him from his
Lord. He has become free from the slavery of existence, owning
everything through God, not himself; for he is God’s servant in the
true sense.
378 THE SERVANT OF THE MOST MAJESTIC AND

NOBLE
God has made him majestic and noble because he has acquired his
characteristics and verified the reality of his Names. And as his
names are sanctified, glorified, purified and illuminated, the same
befalls their outward manifestations and forms. None of his enemies
can see him without being filled with dread of him and submitting to
him because of the majesty of his rank; and likewise there are none
near to him who do not honour him, since God has done so. Such a
person treats the friends of God with reverence and holds God’s
enemies in contempt.
379 THE SERVANT OF THE EVEN-HANDED

is the soundest of people in terms of his fairness. He takes what is
rightfully his and gives it to others without their being aware of it.
This is because he deals justly, according to the justice of God, with
which he has been illuminated; so he accords everyone his rights and
removes every injustice that he may come across. He sits on a throne
of light, lowering those who ought to be lowered and raising up
those who ought to be raised. As the Prophet said, “The even-handed
stand on platforms of light.’
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LETTER ‘AIN
380 THE SERVANT OF THE UNIVERSAL

God has combined all his Names in him and made him a manifes-
tation of his universality; so he gathers together in the divine totality
everything of himself and others that has been scattered and
dispersed.
381 THE SERVANT OF THE INDEPENDENT
God has made him independent of all created beings, and given him
all that he needs without his having to ask, except implicitly in the
language of potential. * For such a person has realised the poverty of
his own essence and his utter need for God throughout the whole
range of his endeavours.
382 THE SERVANT OF THE BENEFACTOR
After perfecting his independence, God has made him the benefactor
of mankind, facilitating their needs and removing their short-
comings. This is achieved by virtue of his own high aim, which God
has supported from his own capacity by illuminating the Name of
the Benefactor in him.
383 THE SERVANT OF THE PREVENTER
God has protected and restrained him from anything that might
cause his corruption, even though he may himself desire and like it,
considering it a means to his welfare. Such things as wealth, repu-
tation, health, etc. God has made him experience the meaning of his
words:
“Yet it may happen that you will hate a thing which is better for
you; and it may happen that you will love a thing that is worse
for you.’*
Anyone who has verified the reality of this Name prevents his
friends from doing what is harmful and corrupting for them; and it is
through him that God prevents corruption, whatever its source,
even though people may reckon that what is forbidden is the advan-
tageous and prudent thing to do.
384 THE SERVANT OF THE HARMFUL AND THE

BENEFICIAL
God has made him witness that he does whatever he wants to do, and
has revealed to him the unity of actions; so that he does not see any
harm or benefit, any good or evil, that does not come from him. Ifhe
83
verified both these Names and became a manifestation of them both,

then, through his Lord, he might become both beneficial and harm-
ful to the people. However God has conferred on some of his
servants only one of the two, making some a manifestation of the
Harmful - like Satan and his followers, and others a manifestation of
the Beneficial - like Khidr, and those who have an affinity with him.
385 THE SERVANT OF THE LIGHT

has been irradiated with the light, so he experiences the meaning of
the exalted words: ‘God is the Light of the heavens and the earth.’*
Light is the visible, by which everything becomes apparent in being
and knowledge, for he is the light of the worlds, by which we are
guided aright. As the Prophet said: ‘O my Lord, let there be light in
my heart!’
386 THE SERVANT OF THE GUIDE

is the manifestation of this Name. God has made him a guide to his
creation, speaking eloquently and sincerely of the Truth, and com-
municating what has been commanded and revealed to him — as did
the Prophet, both directly and through hereditary transmission.
387 THE SERVANT OF THE CREATIVE

has witnessed the creativity of God Most High in his essence, his
qualities, and his actions; and God has made him a manifestation of
this Name, so that he is able to create things which others would be
incapable of achieving.
388 THE SERVANT OF THE ENDURING

God has made him witness his everlastingness, and caused him to
endure when all else has been annihilated. He worships him with the
pure adoration which is inherent in his specific individuation. For he
is both worshipper and worshipped, general and particular, specific
and real; since neither form nor trace of him remains when the face of
the Enduring becomes manifest. As God says in the holy Tradition,
‘Whomsoever I have slain, his blood price is charged to me; and for
anyone whose blood price is charged to me —1 am that blood price.’
389 THE SERVANT OF THE INHERITOR

is the personification of this Name, which numbers among the
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LETTER ‘AIN
necessary attributes of the Servant of the Enduring. For if he endures

through the immortality of Truth, after the annihilation of his own
Self, it follows that he must inherit what Truth bequeaths of every-
thing after it has been annihilated, in terms of knowledge and pos-
sessions. Thus he inherits the knowledge, wisdom and guidance of
the Prophets, for they have merged with the totality.
390 THE SERVANT OF THE MATURE

God brings him to maturity by irradiating him with this Name; as he
said of Abraham, ‘We gave Abraham aforetimce his rectitude. ’* So he
begins to guide humanity towards God and towards their welfare in
this world and the next — both their livelihood and their ultimate
destination.
391 THE SERVANT OF THE PATIENT

is steadfast in his affairs by virtue of the illumination within him of
this Name. Such aperson is in no haste to blame or punish or avert
misfortunes; and he is patient in his struggles and whatever acts of
obedience God requires of him, and whatever trials and tribulations
he may inflict on him.
392 THE ADMONITION

The means by which a lesson is learnt concerning good and evil in
the outwardly visible states of people, and what happens to them in
the world, and the way in which information about them is com-
municated to the hereafter and the abode of retribution. It also makes
clear the state of the admonisher and the inner conditions of things
and their secrets; so that the consequences of events become apparent
to one, and the wisdom of the hidden faculty, and what one’s aim
ought to be.
The Prophet said: ‘I was commanded to keep my speech for
commemoration, my silence for thought, and my glance for
admonition.’
Included with this is the transition from seeing wisdom in the
external aspects of creation to the vision of the sage, and from the
externalities of existence to its inwardness, until the Truth and its
qualities are seen in everything.
85
393 THE EAGLE

For Sufis this sometimes expresses the Primal Intellect, while at
other times it expresses nature in its totality. This is because they
refer to the Rational Soul as a ‘dove’, which the Primal Intellect
snatches up, like an eagle, from the depths of the lower, physical
world, to the sublime world and sacred outer reaches of space.
Alternatively it may be snatched and captured by nature, and fall
down with it to the lower depths. That is why both have been called
the Eagle: the difference between them lies in the context.
394 THE CAUSE
An expression for the continuing preservation of the individual in
work, state or stage, or his continuance in form or attribute.
395 CLOUDS
According to us, this is the Presence of Oneness, because no one
knows it except God, for he is behind the veil of majesty. It has also
been said that it is the Presence of the One, which is the origin of the
Names and the Qualities; because the fine clouds are a thin screen
between heaven and earth, whose presence forms a barrier between
the heaven of oneness and the earth of the plurality of creation.
The Prophetic tradition is not very helpful here: when the Prophet
was asked, ‘Where was our Lord before he created creation?’ he
replied, ‘In heavy clouds’.
The above-mentioned Presence is destined for the Primary In-
dividuation, because it is the abode of multiplicity and the appear-
ance of the Names and their interrelationships. Everything that
becomes individuated is by that token created, and constitutes the
Primal Intellect. The Prophet said: ‘The first thing created by God
was intellect.’ Therefore there was nothing before he created the first
creation: only afterwards. There is further evidence for this in that
the advocates of this teaching call this presence the Presence of
Contingency. The presence of the union between the principles
governing necessity and contingency and human reality — all of this
comes under the heading of created things. Admittedly, Truth illu-
minates this presence with the attributes of creation: all of which
logically requires that it did not exist before creation was created.
An alternative possibility is that by creation the questioner meant
the creation of the material world. In this case the ‘clouds’ become
the Divine Presence, which is known as the Universal Intermediate
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LETTER ‘AIN
World, and this is helpful in answering the question of where the

Lord was, since the Divine Presence is the Source of Lordship.
396 SPIRITUAL PILLARS

These are the things which support the heavens, as is indicated by the
exalted words: ‘God is he who raised up the heavens without pillars
you can see.’* This implies that there are unseen pillars; and these are
the soul, heart and self of the universe; and they are also the reality of
the Perfected Man. The latter is known only to God, for as he has
said: ‘My friends are beneath my domes — none knows them but
myself.’
397 THE ‘ANQA’ BIRD

A metaphor for Primordial Matter, because, like the ‘Anga’ bird, it
cannot be seen and does not exist except figuratively; so it is an
intellectual concept denoting the absolute Primordial Matter which
is common to all physical bodies. The Major Element.*
398 THE MAJOR ELEMENT

This is the ‘Anga’ bird.*
399 THE WORLDS OF APPAREL

These are all the levels downward from the Presence of Oneness. For
the Most Sacred Essence lowers itself through its individuation
within these levels, and takes on the characteristic garb of the Names
as well as their spiritual and allegorical qualities, and becomes
clothed in them — right down to the sensory level.
400 THE ESTABLISHED ESSENCE

This is the reality ofa thing ina scholarly context. It has no existence
of its own, being merely established in the knowledge of God. Its
rank is secondary to that of real existence.*
401 THE ESSENCE OF THINGS

Sublime Truth.
402 THE EYE OF GOD AND THE EYE OF THE WORLD

This is the perfected human being, who has verified the reality of the
Greater Intermediate World.* For God casts his eyes on the world
87
and confers on it the mercy of existence, as in the words of the

Tradition:
‘But for you, I would not have created the heavens.’
Alternatively it refers to the human being who has verified the Name
of the Seer, since all of the things which he sees in the world he sees
by virtue of this Name.
403 THE ESSENCE OF LIFE

This is the inward aspect of the Name of the Living, and whoever has
verified its reality has drunk of the water of the essence of life.
Whosoever has drunk this will never die, because he has his life by
virtue of the life of Truth. Every living thing in the world has its life
through this man’s life, in that his life has its being in the life of
Truth.
404 THE RECURRING FEAST

Whatever it is that returns to the Heart from an illumination — or any
sort of mystical experience of illumination.*
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LETTER FA’
405 LOOSENING
The opposite of Binding, scen in terms ofthe elaboration of absolute
matter into its specific forms.* Alternatively, it is the manifestation
of everything that is inward in the Presence of the One, such as the
interrelationships of the Names; and it is the emergence into view of
whatever essential matters lie concealed in the Essence of Oneness,
such as the universal realities subsequent to their particularization in
the outside world.
406 OPENINGS
All that is opened up to the individual by God, after having been
closed to him: outward and inward blessings, such as livelihood,
service, knowledge, wisdom, revelation, and so on.
407 IMMINENT VICTORY

Whatever has unfolded for the individual from the Stage of the Heart
and the appearance of its qualities and perfections while he traverses
the Stations ofthe Self. This is what is alluded to in the sacred words,
‘... help from God and imminent victory.’*
408 MANIFEST VICTORY

Whatever has unfolded for the individual from the Stage of Saint-
hood and the irradiations of the Divine Names, which clarify the
attributes and perfections of the Heart. This is indicated in God’s
words: ‘Surely we have given thee a manifest victory, that God may
forgive thee thy former and thy latter sins,” — sins meaning the
characteristics of the Self and the Heart.* -
89
409 ABSOLUTE VICTORY

The highest triumph, and the most perfect: it is whatever has un-
folded for the individual from the illumination of the Essence of
Oneness and immersion in utter Union, through the annihilation of
all the forms of creation. This is alluded to in the words: ‘When
comes the help of God, and victory. ..’*
410 COOLING OFF

The abating of the ardour of the quest, which is necessary before a
start can be made.
4Il THE FIRST SEPARATION

The veiling of Truth by creation, and the continuance of the forms of
creation in their present state.
412 THE SECOND SEPARATION

Witnessing creation being sustained by Truth, and seeing unity in
multiplicity and multiplicity in unity, without the subject being
veiled by either of them.
413 THE PROOF

The detailed knowledge that distinguishes between Truth and false-
hood. The Qur’an is the inspired compendium of knowledge which
unites all realities.
414 THE SEPARATION OF UNION

The proliferation of the One, manifesting at the levels which are the
manifestation of the features of the Essence of Oneness; which
features, in fact, are simply subjective and unverified assumptions —
except when the One Truth displays itself in their forms.
415 THE SEPARATION OF THE QUALITIES

The manifestation of the Essence of Oneness and its qualities in the
Presence of the One.
416 THE DIFFERENCE BETWEEN THE EMULATOR AND

THE VERIFIER
The Emulator is someone who acquires moral excellence and praise-
worthy qualities in a forced and affected manner. But since he shuns
vice and blame, he does have traces of the Divine Names. The
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LETTER FA’
Verifier, on the other hand, is someone whom God has made the
embodiment of his names and qualities. He has irradiated him with
them, thus obliterating the habitual patterns of his character and
personal attributes.
417 THE DIFFERENCE BETWEEN PERFECTION AND

HONOUR
Perfection is an expression of the attainment in the human being to
the divine assembly and the cosmic realities. Thus whoever has
greater fortune with the divine Names and the universal realities,
and manifests them more completely, and in whom the divine
assembly, with all its qualities and names, is predominant — will be
more perfect; whereas anyone whose fortune in these things is less
will be inferior and further from the rank of the divine deputyship.
As for Honour, this is an expression ofthe level of the intermedi-
ate links between a thing and its creator. Thus whenever the links
between Truth and creation are fewer, and the properties of necess-
ity prevail over those of contingency, then that thing is more
honourable. On the other hand, whenever the links between cre-
ation and Truth Most High are more numerous, then that thing is
baser. That is why the Primal Intellect and the angels close to God are
more honourable than the Perfected Man, whilst he is more perfect
than they are.
418 THE SPLIT

The division between Truth and creation, through individuation
and its consequences.
419 THUSNESS
The message of Truth, as opposed to the World of Ideas.*
-FE]E}ES)S)S)5)5)5)
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LETTER SAD
420 THE MASTER OF DURATION AND THE MASTER OF

MOMENT AND STATE
has verified the reality of the first assembly of the Intermediate
World, and is apprised of the realities of things outside the control of
time; things, that is, outside the control of his past and future actions
— except for those in the Eternal Present, which is the vehicle of his
states, his qualities and his deeds. For this reason he handles time by a
process of folding and unfolding, and he handles space by a process
of contraction and expansion. He is someone who has verified alike
the realities and natures of the many and the few, the long and the
short, the great and the small. For unity, diversity and quantity are
all merely accidental phenomena; and while he operates with them in
his imagination, and likewise in his intellect, his behaviour is vali-
dated and becomes comprehensible through contemplation and
direct revelation. Thus the verifier of Truth, as he deals with the
realities is active in a mode which goes far beyond the limits of
sensory perception, imagination and intellect; and he controls and
modifies accidental phenomena.
421 THE FAIR OF FACE

has verified the Name of the Generous, and its manifestations — as
did the Prophet of God. Jabir once said. ‘No one ever asked the
Prophet for anything and had him say no.’* If anyone asked him to
mediate with God on his behalf, he would never refuse the request.
As Ali, the Commander of the Faithful pointed out, ‘If you need
anything of God, start by invoking blessings on the Prophet; then
ask for what you need: God is far too generous, when two things are
asked of him, to grant one and reject the other.’
The person who verified the inheritance of the Prophet’s liberality
g2
LETTER SAD
was Ash‘ath, one of the hidden ones. Of him the Prophet said:
‘There’s many an Ash‘ath, driven away from door after door, who,
if he were to entreat God, would not be refused.’
Such a person is called ‘fair of face’, because of the tradition of the
Prophet which says: ‘Seck what you need from the fair of face.’
THE EASTERLY BREEZE

This refers to the merciful zephyrs that come from the eastern,
spiritual direction and are a stimulus to good.*
423 THE SINCERE FRIEND

A person who has taken sincerity to the utmost. He has perfected his
belief in everything issuing from the Prophet of God - knowledge,
sayings and deeds — through his inner purity and his closeness to the
inner nature of the Prophet, such is his high degree of affinity with
him. It is for this reason that in God’s book there is no distinction in
rank between the two, as is shown in the words
‘They are with those whom God has blessed: prophets, sincere
friends, martyrs and righteous men.’*
The Prophet said: ‘Abu Bakr and Iare like two race horses: if he had
run faster than me, I would have believed in him; but I was the faster,
so he believed in me.’
THE AUTHENTICITY OF LIGHT

This is revelation without any subsequent veiling. It has been com-
pared with lightning that produces rain, so it is called true, while
lightning that is not followed by rain is called false. The state of the
seeker in whom illumination is followed by veiling is one of con-
fusion. However, if revelation has brought him to the Stage of
Unity, this is called the True Light, since there is no veiling or
concealment afterwards.
425 RUST
Whatever has been precipitated on the Heart, as for example the
murky darkness of the characteristics of the Self and the forms of
existence. These obscure one’s capacity for the realities and the
irradiations of the lights. This is assuming that the condition has not
yet crystallised. If crystallisation has reached the limit of exclusion
93
and total concealment, then it is called Possession, which is described

below. *
426 THE THUNDERCLAP

The annihilation in Truth through the illumination of the Essence.
427 THE ELITE

Those who have verified purity, as opposed to the cloudiness of
unreality.
428 THE IMAGE OF TRUTH

This is Muhammad, by virtue of his verification of the reality of
oneness and the one. It may also be expressed by the letter Sad, as
was indicated by Ibn Abbas. * When he was asked about the meaning
of that letter, he said: ‘A mountain at Mecca where the throne of the
Merciful was situated.’
429 THE IMAGE OF GOD

The Perfected Man, who has verified the realities of the Divine
Names.
430 THE CELLS OF REMEMBRANCE

The divine states and the abodes of spirituality which safeguard the
commemorator from being separated from the One he is commem-
orating and which concentrate his aspiration entirely on him.
431 SAFEGUARDING THE WILL

This is when the Self ceases to see anything take place which is not
the will of God. It means experiencing everything that happens as
being the will of Sublime Truth.
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LETTER QAF
432 THE FIRST TENDENCY

The Source of Sources. It is also the Primary Individuation.
433 THE TENDENCY TOWARDS MANIFESTATION

This is the initial love indicated in God’s words: ‘. . . and I loved to be
known.’*
434 THE TWO BOW-LENGTHS

This is the stage of the relatedness of the Names in terms of the
contrast between the Names in the divine command known as the
circle of existence. For example, initiating and repeating, descending
and ascending, active and receptive. It is the union with Truth,
whilst retaining distinction and dualism. This has been described as
Connectedness. There is no higher stage than this, except the Stage
of ‘Even Nearer’ which is oneness in the very midst of the Union of
the Essence — described in God’s words,
« *
...Or even nearer.
There, in place of a high degree of subjective distinction and duality,

there is pure annihilation and the total effacement of all forms.
435 SETTING OUT FOR GOD

This means to awaken from the sleep of heedlessness, to arise from
idle slumber and start out on the journey to God.
436 ARISING WITHIN GOD

This is uprightness in the Permanence which follows Annihilation
and the traversing of all the Stations. It is the journey from God to
God within God, by divesting oneself of the forms in thcir totality.
95
437 CONTRACTION
takes hold of the Heart, as has been mentioned in connection with
those things which oppress it, such as rejection, loneliness, etc. This
has been mentioned in passing as the counterpart of Expansivencess. *
Contraction mostly occurs after Expansiveness, as a consequence of
the bad conduct of the secker while he is in the latter state. The
difference between this pair and that of fear and hope is that the latter
are associated with anticipated desire and repulsion in the Stage of
the Self. Contraction and Expansiveness, however, are linked to the
present moment and not to the future.
438 THE FOOT

This is the precedence by virtue of which Truth holds eternal sway
over the devotee. It especially applies to the means by which Truth
fulfils and completes the preparations for the final gift to him.
In the words of the Prophet, ‘Hell keeps on saying, ‘Are there any
more?”, until the Almighty brings his foot down on it, and it calls
out, “O my back, my back!’’’ However, what is alluded to here by
the word Foot is the fact that the foot is the last part of any form; thus
it is the last of the Names to which Truth exposes the devotee; and if
the latter becomes attached to it and verifies its reality, he will be
perfected.
439 THE SURE FOOTING

This is the beautiful precedence and the ample gift that was com-
manded by Truth Most High for his upright and faithful servants. In
his own exalted words: ‘. . . and give thou good tidings to the believ-
ers that they have a sure footing with their Lord.’* The word ‘sure’
here means the bestofall.
NEARNESS
An expression for the fulfilment of a pledge, previously made in the
earliest time, between Truth and the individual, as is shown in his
exalted words: ‘‘‘Am I not your Lord?” They said, “‘Yes, indeed!”’’*
The term may also refer to the Stage of Two Bow-lengths.*
THE SHELL
This refers to any outer knowledge which protects inner knowledge,
which is the kernel, from corruption — as in the case of Holy Law
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LETTER QAF
protecting the Sufi Path, and the Path protecting Reality. If someone
does not guard his state and his path by means of Holy Law, then it
will become corrupted and his path will lead him into confusion,
causing him to wander and stumble, a prey to suggestion. Likewise,
anyone who does not fervently seek by means of the Path to arrive at
Reality, and who has not safeguarded the latter by means of the
former, will find that his reality has been corrupted; and this will lead
him to heresy and atheism.
THE POLE-STAR
The locus of God’s sight throughout the world and throughout all
time. He is in the mould of the angel Israfil.*
443 THE MAJOR POLE-STAR

This is the rank of the Pole of Poles — the esoteric aspect of the
prophecy of Muhammad, which is the exclusive property of his
heirs. This is due to the Prophet’s unique brand of perfection: no one
may become the Seal of the Saints and the Pole of Poles, except by
virtue of the inner aspect of the Seal of Prophethood.
THE HEART
An incorporeal, luminous substance located midway between the
Spirit and the Self. It is the means by which humanity verifies reality,
and sages call it the Rational Soul. Its inner aspect is the spirit, while
its vehicle and external aspect is the animal soul, which mediates
between heart and body. Thus in the Qur’an it is likened to a crystal
and a shining star. In God’s words:
The likeness ofhis light is as a niche

Wherein is a lamp
The lamp ina glass,
The glass as it were a glittering star
Kindled from a blessed tree,
An olive that is neither of the east nor of the west.*
The tree is the Self, the niche is the body, which is the centre of
existence, and the levels of revelation are the likeness in the world of
the Preserved Tablet. *
97
445 RESTRAINTS
Anything which restrains a human being from the requirements of
nature, the Self and desire, and which keeps him away from these
things. They also refer to the help given by the Names and the
assistance given by God to the People of Providence on the journey
towards God.
446 RESURRECTION
Resurrection into eternal life after death may be divided into three
types. The first is the resurrection, following physical death, into a
life within either the higher or the lower Intermediate Worlds,
depending on the state of the dead person during his life on earth.*
For as the Prophet said:
‘As you live, so shall you die; and as you dic, so shall you be
resurrected.’
This is the Minor Resurrection, as is indicated in the words of the
Prophet: ‘When someone dies, his resurrection has already taken
place.’
The second is the resurrection, after voluntary death, into the
eternal life of the Heart in the Holy World. As it has been said: ‘He
who dies a voluntary death will live out his natural life.’* This is the
Intermediate Resurrection, referred to in God’s words:
Can he who was dead, to whom we gave life,
And a light whereby to walk amongst men,
Be like him who is in the depths of darkness,
From which he can never come out?’*
The third is the resurrection, after annihilation in God, into the life of
reality, whilst enduring within Truth. This is the Major Resurrec-
tion, which is indicated in God’s words: ‘Then, when the great
catastrophe comes. . .’*
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LETTER RA’
447 THE SHEPHERD

This is someone who has verified the wisdom of the science of
administration — someone capable of managing the organisation
which is necessary for the welfare of the world.
448 POSSESSION
The veil that screens the Heart from the Holy World when it is taken
over by sensual states and the darkness of the body, in such a way
that the light of divinity becomes totally obscured.
449 THE LORD

A name for the Truth, seen from the standpoint of the relationship of
the Essence to really existing things, whether they are spirits or
physical bodies. The relationship between the Essence and the Es-
tablished Essences is the starting point of various Divine Names such
as the Capable and the Aspirant; and its connection with the physical
world is the origin of the Names of Lordship such as the Provider
and the Protector.
The Name of the Lord, therefore, is a special one, which logically
implies the existence of a subordinate who will affirm it, and that of
God implies the establishment and individuation of that subordi-
nate. Everything that becomes visible in the universe is a form of the
Name of the Lord, which is nurtured by Truth, who takes hold of
and does what he does with it; while it turns for its needs to Truth,
and he is the one who provides it with whatever is asked of him.
450 THE LORD OF LORDS

This is Truth, scen from the viewpoint of the Greatest Name and the
Primary Individuation, which is the starting point ofall the Names,
99
and is the ultimate goal. To him are dirccted all desires, and he is the
focus of all seekers. It is to this that his exalted words refer: *.. . and
that the final end is unto thy Lord.’* The Prophet is the embodiment
of the Primary Individuation; so the lordship that is his particular
province is the Major Lordship.
451 CLASSES OF THE NAMES

There are three of these: Essential, Qualitative and Functional. When
the name is applied to the Essence from the standpoint of derivation
and individuation, then the standpoint is cither a purely relative,
inconsequential matter, like the Independent, the First, or the Last;
or else it is not relative, like the Most Holy, or the Salvation. This
class is entitled the Names of the Essence.
Alternatively, it has an existential meaning, which is viewed by
the mind without it exceeding the Essence, or going beyond the
scope of the mind, for that would be absurd. Either it does not
depend on the understanding of others, like the Living, or the
Necessary, or else it is dependent on the understanding of others
without their existence, like the Knowing, or the Capable. These are
called the Qualitative Names.
Finally it may depend upon the existence of other things, like the
Creator, or the Maintainer; and these are called the Functional
Names, because they are the source of actions.
452 BINDING
The unified totality of substance known as the major binding of
the absolute element prior to the creation of the heavens and the
earth. Loosening took place after their individuation within
creation.*
This term may also be applied-to the relationships of the Presence
of the One, taking into consideration its non-manifestation. Indeed
it may be applied to anything inward and invisible, like the realities
concealed in the Essence of Oneness, before its elaboration in the
Presence of the One — like the tree latent in the date stone.
453 THE COMPASSIONATE

Aname for Truth, seen from the standpoint of the Names which are
in the Divine Presence, and from which existence, and the perfec-
tions appertaining to it, flow out in abundance into all potentialities.
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LETTER RA’
454 THE MERCIFUL

A name for Truth, seen in terms of the flood of spiritual perfections —
such as wisdom and unity — which pour down upon the people of
faith.
455 GRATEFUL COMPASSION

Compassion which is the consequence of past blessings in the work,
and it embraces everything. ,
456 OBLIGATORY COMPASSION

The compassion promised to the devout and the charitable. In the
words of God:
‘... and I shall prescribe it for those who are godfearing.’*
and:
‘— surely the mercy of God is nigh to those who do good.’*

This is contained within the term Grateful Compassion, because the
promise of it to the worker is the purest kindness.
457 THE MANTLE

This is the manifestation in an individual of the qualities of Truth.
458 RUIN
This is when an individual declares the attributes of Truth to be false.
God says: ‘I shall turn from my signs those who wax proud on earth
unjustly.’* It is derived from the word meaning to perish, and hence
means destruction. God Most High said: ‘Grandeur is my cloak and
Majesty my loincloth; and if anyone disputes with me for either of
them, I will shatter him.’
459 FORM
This is creation and its attributes, because forms are traces, and for
everything other than God, its traces are a result of its actions. This is
what the writer meant who said, ‘Form is a description taking place
in Eternity-without-end of what took place in Eternity-without-
beginning.’ For created things and all their attributes exist by the
decree of God.
101
460 THE FORMS OF COGNITION AND THEIR MARKS

These are the five senses of the human being. They are forms of the
Divine Names, such as the Knower, the Hearer, the Seer, which
have manifested themselves in the veils of the bodily frame — idly
waiting at the threshold of resolution, midway between Truth and
Creation. Thus, if anyone discovers that his own Self and all its
characteristics are merely traces of the Truth, its qualities and the
forms of its Names and its images — such a person has discovered the
Truth.
461 FRIVOLITY
Coming toa standstill at the pleasures ofthe Self and the demands of
its nature.
462 DELICACY
This is spiritual subtlety. It may also be applied to the subtle medium
that connects two things together, like assistance arriving from the
Truth to the devotee, in which case it is called the delicacy of descent
— or else like the means by which the devotee approaches Truth,
through knowledge, deeds, correct morality, and the attainment of
elevated Stages; and in this case it is called the delicacy of ascent or
elevation.
Alternatively, delicacy may be applied to the science of the Way
and the science of conduct, and everything conducive to the subtle
refinement of the Secret Faculty in the individual and the eradication
of the coarseness of the Self.
463 THE SPIRIT

In popular usage, this is the incorporeal human subtlety. In the
parlance of physicians it is the subtle vapour produced in the heart
which is susceptible to the life energy, sense perception and move-
ment. This they call the Self. Those in between, who are able to
understand the universal and the particular, call it the Heart. The
sages, however, do not make a distinction between the Heart and the
primary Spirit, and they refer to it as the Rational Soul.
464 THE GREATEST SPIRIT, THE OLDEST, THE FIRST

AND THE LAST
The Primal Intellect.
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LETTER RA’
465 THE SPIRIT OF INSPIRATION

The one who communicates to the Heart the knowledge of hidden
things. It refers to the angel Gabriel, and may also be applied to the
Qur’an, as is indicated by God’s words:
‘Exalter of ranks is he, possessor of the throne, casting the spirit
of his bidding upon whomever he will ofhis servants.’*
466 TESTIMONY
The influence which presents itself to the Heart as a result of contem-
plation. It is that which attests for him that he has genuinely been
favoured in his contemplative vision — either with intuitive knowl-
edge, which he did not possess until then, or else with Ecstasy, the
Mystical State, Ilumination, or the Vision of God.
467 THE GATHERING OF DIVISION

The unifying of distinctions through the ascent from the Presence of
the One to the Presence of Oneness. Its opposite is the Division of
Gathering, which is the descent from Oneness to the One, the State
of Permanence after Annihilation in the summons to perfection.
468 ROVING
This is an expression of movement. The watermill is called ‘way-
ward’ because ofthe frequent gyrations of the millstone. People also
say the water ‘strayed’ from the river if it floods its banks, due to
excess of water and the narrowness of the river. In traditional Sufi
parlance, however, it refers to the movements caused by the Secret
Faculties of ecstatics, when their rapture is so powerful that it over-
flows the vessel of their preparedness.
469 THE EVEN NUMBER

This is creation. The oath ‘... by the even and the odd,’ is sworn
because the Divine Names become verified through creation, so that
whatever does not combine the even number of the Presence of the
One with the odd number of the Presence of Oneness will not
manifest the Divine Names.*
470 THE VISION OF GOD

The sight of Truth by Truth.
103
471 THE VISION OF THE PARTICULAR IN THE

UNIVERSAL
Contemplating multiplicity in the Essence of Oneness.
472 THE VISION OF THE UNIVERSAL IN THE

PARTICULAR
Contemplating Oneness in multiplicity.
473 THE EVIDENCE OF TRUTH

These are the realities of the worlds, for they bear witness to the
Creator.
474 THE EVIDENCE OF UNITY

These are the individuations of things, because everything has its
own individuation of Oneness, which makes it distinct from other
things. As it has been said, ‘In everything he has a sign showing that
he is one.’
475 THE EVIDENCE OF THE NAMES

The diversity of various beings in terms of states, characteristics and
functions. Thus, for example, the Prosperous bears witness to the
Provider, the Living to the Quickener, the Dead to the Fatal, etc.
476 MATTERS
Actions.
477 ESSENTIAL MATTERS

The viewpoint that the emblems of the essences and the realities are
in the Essence of Oneness: just as the tree, its branches, leaves,
flowers and fruit - are all in the seed. It is these which become
manifest in the Presence of Oneness, and which become differ-
entiated through the written word.*
478 THE MASTER

The Perfected Man in the science of Holy Law, the science of the
Path, and the science of Reality. In all of these he has attained the
utmost degree of perfection, through his knowledge of the evils of
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LETTER RA’
the various selves, their maladies and ailments — and through his
knowledge of how to treat them, and his ability to cure them and
undertake their guidance — providing the Self is willing and amen-
able to being so guided.
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LETTER TA’
479 TA’
This letter stands for the Essence, seen from the viewpoint ofspecific
individuations and multiplicity.
480 FAMILIARISATION
This is illumination in external sensory perception, familiarising the
novice seeker with purification and refinement. It is called Practical
Illumination, because it takes the form of images of ways and means.
481 ILLUMINATION
The lights of the invisible world, manifesting in the Heart.*
482 PRIMARY ILLUMINATION

This is the Essential Illumination, and the illumination of the Essence
by and for itself.
It refers to the Presence of Oneness, which has neither properties
nor form, since the Essence is the pure existence of Truth, whose
unity is precisely itself. For anything apart from existence, seen in
terms of existence, is nothing other than absolute non-existence —
which is pure nothingness. So, having its own unity, it has no need
of any particular unity or specific individuality to distinguish it from
anything else, since there is nothing there in the first place from
which to differentiate itself. Thus its unity is, precisely, its essence.
This unity is the source both of Oneness and the One, because it is
identical with the Essence, in the sense that it is completely uncon-
ditional. In other words, the absolute, which by its nature includes
the condition that nothing is included with it, is in fact Oneness;
whilst that which carries the condition that something must be
included with it is the One. The realities of the Essence of Oneness
106
LETTER TA’
are like the tree latent in the seed, which is the most hidden of hidden
things.
483 SECONDARY ILLUMINATION

This is the means by which emerge the Established Essences of the
Potentialities, which are the concern of the Essence of God Most
High himself, and that is the Primary Individuation, with its uni-
versal quality and capacity. For the Essences are the first information
concerning this, and the individuality which is the vehicle of vision-
ary illumination. In this illumination, Truth descends from the
Presence of Oneness to the Presence of the One by means of the
relationship of the Names.
484 VISIONARY ILLUMINATION

The manifestation of the presence that is known by the Name of
‘The Light’. It is also the manifestation of the Truth in the forms of
God’s Names in the worlds which are its forms. And that manifes-
tation is the Breath of the Merciful, by which everything is brought
into being.
485 VERIFICATION
The vision of Truth in the forms of its Names, which are the worlds
and the Essences, in such a way that the verifier is neither veiled by
the Truth from creation, nor by creation from the Truth.
486 SUFISM
The acquisition of the Divine Qualities.*
487 CHANGE
This refers to the veiling of the properties of an exalted mystical state
or stage by the effects ofa lowly state or stage — and to the gradual
disappearance of this condition. The final result is the change, in the
stage of the comprehensive irradiation of the illuminations of the
Divine Names, in the state of Permanence after Annihilation.
Ibn Arabi said: ‘According to us, this is the most perfect of the
Stages; whilst to most others it is an incomplete stage.’ This is
because what he meant by Change is Separation after Union, in
which the multiplicity of the separation does not veil the oneness of
union: and that is the Stage of Oneness of Separation after Union,
107
and the revelation ofthe real meaning of God’s words: ‘Every day he
is upon some labour.’* There is no doubt that this is the highest of
the Stages, and according to the Sufis it is the highest degree of
authority.
As for the change which is the last of the changes, it is at the
beginning of Separation after Union, when the creator becomes
veiled, through the manifestation of the effects of multiplicity, from
the properties of Unity.
&)S)5)5)5)5)5)S)5)S)
108
LETTER KHA’
488 IDEA
Any kind of message which occurs to the Heart; alternatively
something which arrives without any conscious effort on the part of
the individual. Such messages may be divided into four types:
Divine Idea — the first of the ideas, called by Sahl ‘the first cause’
and ‘the piercing of the mind’. It is known as the force or influence,
and is something which does not plunge impulsively into things.
Angelic Idea — the prompting to whatever has been recommended
or decreed, in short, to everything that is righteous. It is known as
inspiration.
Selfish Idea — everything which concerns the pleasures of the Self.
It is known as impulse.
Satanic Idea - whatever prompts the contradiction of the Truth.
God Most High says: ‘Satan threatens you with poverty and bids
you unto indecency.’* And the Prophet said: “The call of Satan is the
denial of Truth and the threat of evil.’ This is known as temptation.
According to the yardstick of Holy Law, it is expressed thus:
whatever shows nearness to Truth belongs to the former two
groups, and whatever shows an aversion to Truth or a contradiction
of Holy Law belongs to the latter two. It is like a secret conversation,
in which anything tending to contradict the Self forms part of the
first groups, while anything tending towards desire and the con-
venience of the Self forms part of the latter ones. For the truthful and
the pure of heart, in the presence of Truth, it is easy to tell the
difference between the two tendencies — through the resources and
assistance of God.
489 THE SEAL

Someone who has crossed all of the Stages and reached the extremity
109
of perfection; and it is in this sense that the seal proliferates and

multiplies.
490 THE SEAL OF PROPHECY

The person through whom God has set a seal on the prophethood.
There is only one such person, namely our Prophet Muhammad.
491 THE SEAL OF THE SAINTS

The person through whom the welfare ofthis world and the next is
attained to perfection. When he dies, the whole order of the universe
is disturbed. He is the Rightly Guided One, the Mahdi, the one who
is promised at the end of time.
492 THE PATCHED ROBE OF SUFISM

This is what the disciple puts on from the hand of his master, who
enters his will and enables him to gain forgiveness. There are a
number of reasons for this. Firstly, by wearing the garment of
intent, he is inwardly enveloped in the Master’s qualitics, just as
outwardly he is clothed in his mantle, which is the garment of
comfort, both inwardly and outwardly. God Most High said:
‘Children of Adam! We have bestowed a garment on you to
cover your shame, and for adornment: but the garment of
righteousness — that is the best.’*
A second reason is to receive the Master’s blessing, in that he
clothes the pupil with his own blessed hands. Another reason is to
acquire the particular mystical state dominating the Master at the
moment of investiture, in which he sees with penetrating vision,
illuminated by the Sacred Light, what it is that the disciple needs in
order to raise the obstructing veils and adjust himself in preparation.
For if the Master comes to know the state of the one who repents in
his hands, then he knows by the light of Truth what he needs. So he
brings this down from God, until his heart is imbued with it, and it
emanates from his inwardness to the inwardness of his pupil. Yet
another purpose is the link forged by the robe between the student
and the Master, so that there will always remain a contact ofhearts
and an affection between them, constantly reminding the former to
follow the path, the customs, the character and the states of the
latter. Thus the Master is a true father to him. As the Prophet said,
110
LETTER KHA’'
‘Fathers are of three kinds: the father who gave you birth, the father
who taught you, and the father who brought you up.’
493 KHIDR, THE GREEN ONE

Khidr stands for Expansiveness and Elias for Contraction.* As for
the question whether Khidr is a human individual who has been alive
since the time of Moses, ora spiritual being, who assumes the form
of whoever is guided by him, this is something which I have not
verified. However, it would seem that the concept of Khidr is
assimilated in the form of one of his dominant attributes, which then
disappears and becomes the spirit of that person. Alternatively, it is
the Holy Spirit.
494 COMPULSION
This is a call summoning the devotee to his Lord in such a way that
he is unable to resist its bidding.
495 SINCERE FRIENDSHIP

The verification by the devotee of the qualities of Truth. He becomes
so permeated with the Truth that he will not relinquish anyof its
qualities. Such an individual thus becomes a mirror of the Truth.
496 SECLUSION
This is the secret dialogue with Truth, in which one does not see
anything other than that. This is the reality and meaning of se-
clusion. As for the form it takes: it is a fervent plea for this condition,
while secluding oneself for God and cutting oneself off from others.
497 THE RENUNCIATION OF HABITS

This is the verification ofthe reality of service in accordance with the
command of Truth, so that nothing prompts onc to heed the call of
one’s own nature and habits.
498 RENEWED CREATION

This is the connection of the support of existence, through the
Breath of the Merciful, with every contingent thing. This is due to
the essential non-existence of the latter, when viewed apart from its
sustainer, or the abundance of existence incessantly pouring into it,
so that at every instant it becomes a new creation. This is because of
Ill
variations, with the passage of time, in the relationship between

creation and itself, and the persistence of its own essential
non-existence.
LETTER DHAL
499 THE TREASURES OF GOD

The tribe of God’s friends, through whom he staves off tribulation
from his servants, just as treasure is used to stave off poverty.
500 TASTING
This refers to the first steps of the vision of Truth, during the
successive flashes which are minor tracesofthe illumination known
as Lightning. If this is increased and reaches the intermediate stage of
the vision, it is called Drinking; while if it reaches the conclusion, it is
called Quenching. All of this depends on keeping the Secret Faculty
pure from the, glance ofothers.
501 THE MAN OF REASON

Someone who sees creation externally and Truth internally, so that
for him Truth is the mirror ofcreation. For the mirror is obscured by
the external image appearing in it and veiling the absolute with the
limited.
502 THE MAN OF INSIGHT

Somcone who sccs Truth externally and creation internally, so that
for him creation is the mirror of Truth. This is duc to the appearance
for him of Truth and the disappearance in it of creation — like the
disappearance of the mirror because of the image.
503 THE MAN OF REASON AND INSIGHT

Somcone who sces Truth in creation and creation in Truth, without
cither of them being veiled by the other; rather he sees one existence
in its reality —as Truth from one point ofview, and as creation from
another. Thus he is not veiled by multiplicity from witnessing the
113
variations, with the passage of time, in the relationship between

creation and itself, and the persistence of its own essential
non-existence.
LETTER DHAL
499 THE TREASURES OF GOD

The tribe of God’s friends, through whom he staves off tribulation
from his servants, just as treasure is used to stave off poverty.
500 TASTING
This refers to the first steps of the vision of Truth, during the
successive flashes which are minor traces of the illumination known
as Lightning. If this is increased and reaches the intermediate stage of
the vision, it is called Drinking; while if it reaches the conclusion, it is
called Quenching. All of this depends on keeping the Secret Faculty
pure from the, glance of others.
501 THE MAN OF REASON

Someone who sees creation externally and Truth internally, so that
for him Truth is the mirror ofcreation. For the mirror is obscured by
the external image appearing in it and veiling the absolute with the
limited.
502 THE MAN OF INSIGHT

Someone who sces Truth externally and creation internally, so that
for him creation is the mirror of Truth. This is duc to the appearance
for him of Truth and the disappearance in it of creation — like the
disappearance of the mirror because of the image.
503 THE MAN OF REASON AND INSIGHT

Someone who sces Truth in creation and creation in Truth, without
either of them being veiled by the other; rather he sees one existence
in its reality — as Truth from one pointofview, and as creation from
another. Thus he is not veiled by multiplicity from witnessing the
113
face of the One and Only in its Essence. Nor does he have any
difficulty contemplating the multiplicity of the manifestations of the
Oneness of the Essence, by which he is illuminated. Similarly, he is
not veiled by the Oneness of the face of Truth from witnessing the
multiplicity of created things; neither does he have any trouble
witnessing the Oneness of the Essence revealing itself in the manifes-
tation of multiplicity. The perfected Master, Ibn Arabi, referred to
the foregoing three ranks in these words:
So in creation lies the essence of Truth
If you are a man of insight;
And in Truth lies the essence of creation
If you are a man of reason;
But if you were a man of insight and of reason,
Then you could not help but see:
The essence and the form of a thing are one.
114
LETTER DAD
504 THE SPECIAL ONES

There are special people among the people of God, whom he holds
back because they are so precious to him. As the Prophet said:
‘Among God’s creation there are the special ones, whom he
clothes in brilliant light and causes to live and die in prosperity.’
505 SPLENDOUR
Seeing things with the eye of Truth — the Essence of Truth.
11s
LETTER ZA’
506 THE EXTERNAL ASPECT OF CONTINGENT

PHENOMENA
This is the manifestation of Truth in the forms of its essences and
qualities. It is what has been called secondary existence. It may also
be referred to as the outward aspect of existence.
507 THE SHADOW

This is the secondary existence that is apparent in the individuation
and properties of the contingent essences. The latter are non-existent
entitics that only become apparent by virtue of the Name of the
Light, which is the external existence that has been attributed to
them and which veils the darkness of their non-existence. Thus the
external light reflected from their forms becomes a shadow; since the
appearance of a shadow is due to the presence of light. God Most
High says:
‘Hast thou not regarded thy Lord, how he has stretched out the
shadows?’*
In other words: how he extended secondary existence for the con-
tingencies. So darkness, in contrast to this kind of light, is non-
existence, and every darkness is an expression of the absence of any
light coming from something which by its nature ought to be lit up.
That is why godlessness is called darkness: due to the absence of the
lightofbelief in the heart ofahuman being, who ought by his nature
to be enlightened. God Most High says:
‘God is the protector ofthe believers; he brings them forth from
the shadows into the light.’*
116
LETTER ZA’
508 THE FIRST SHADOW

This is the Primal Intellect, because it is the first essence that
appeared in God’s light and received the form of multiplicity which
is the concern of the Oneness of the Essence.
509 THE SHADOW OF GOD

This is the Perfected Man, who has verified the reality of the Pres-
ence of the One.
117
LETTER GHAIN
510 THE CROW

This stands for the universal body, because it is at the utmost
distance from the Sacred World and the Presence of Oneness, and
because it is devoid of consciousness and luminosity. It is given this
name because the crow is the symbol of remoteness and darkness.
511 THE FILM AND THE VEIL

Whatever covers the mirror of the Heart with rust and dulls the eye
of insight, spreading over the face of its mirror.
512 WEALTH
Complete dominion. For the wealth of the Essence is none other
than Truth, since to this belongs the essence of everything. The
wealthy among the devotees is someone who through Truth has
become independent of everything else. For if he is successful with
the existence of Truth, he will succeed with everything. Not only
that: he pays no heed to transient existence, but simply gains his
desire and rejoices in the contemplation of his Beloved.
513 THE HELPER

This refers to the Pole-star, at a time when he is being sought as a
refuge. He is not called this except at such a time.*
514 THE MYSTERY OF THE ESSENTIAL IDENTITY

This is the Essence of Truth, from the standpoint of non-
individuation.
515 THE HIDDEN MYSTERY AND THE GUARDED

MYSTERY
This is the secret of the Essence and its innermost nature, which is
118
LETTER GHAIN
known to none apart from itself. That is why it is guarded from

others, hidden from their minds as well as their sight.
516 THE ERROR WHICH FALLS SHORT OF POSSESSION*

This is the Rust which is mentioned above. For rust is a thin veil that
is made visible through purification and eliminated through the light
of illumination resulting from an enduring faith. As for Possession,
this is a thick veil that forms an obstacle between the Heart and the
beliefin Truth. The error consists in being distracted from the vision
of Truth, and being veiled from it, despite the correctness of one’s
conviction.
S)S)S)S)5)5)5)5)S)5)
119
NOTES ON
THE TRANSLATION
Numbers refer to entries in the Glossary.
References to the Qur‘an are given in the format Q N1.N2, where N1 is the
chapter or sura number, and N2 is the verse or aya number.
Introduction
conventional scientific research: in Qashani’s day this referred exclusively to
Islamic theology and jurisprudence.
second part: unfortunately we only have the first part of Qashani’s work at
our disposal — the Glossary of Sufi Technical Terms.
In Sufi thought a distinction is made between Eternity-without-end
(abad) and Eternity-without-beginning (azal). Cf. entry 25.
Cf. entry 82.
_ Dr Kamal Ja‘far merges this with the previous entry, so that it reads:
wns
“When Oneness is considered, all other considerations are dropped.’ Cf.
entry 81.
Q.23.10.
onevolution: the Arabic for ‘state’ (Hal) derives from a root meaning to
evolve or be transformed. Hence the word-association in Qashani’s
definition, which has to be underlined, since the force of the English
term is — static. This is a recurring problem when translating between
languages as diverse as English and Arabic.
o devotee: this word (‘abd. servant or slave) is scattered profusely through-
out the text. Like its Persian counterpart (banda) it frequently means no
more than ‘a person’, ‘an individual’, ‘one’ (especially in the genteel
usage meaning ‘I’). One has consequently felt free to render it in a variety
of ways.
.. as ifyou saw him: a reference to the Prophet Muhammad's injunction,
‘Worship God as if you saw him’.
15 The ‘technical term’ itself seems to have fallen by the wayside.
16 The Heights: This is the title of Sura 7 of the Qur'an.
120
NOTES ON THE TRANSLATION
And on the heights. ..: Q.7.46. There are several interpretations of this
passage (See Yusuf Ali, op. cit. note 1025). The Heights (or battlements,
or ramparts) are seen by some as a kind of purgatory, whose denizens,
while not yet in paradise itself, are nonetheless able from their relatively
elevated spiritual vantage point to survey both heaven and earth and
discern which of the approaching travellers are destined to be ‘Com-
panions of the Garden’.
17 Steingass (see Bibliography) has: ‘Figures emblematic of the names of
God’.
18 Pole-star: see entry 442.
20 presence: the Arabic concept (hadra), used frequently throughout the text,
is altogether richer, with undertones of majesty and dominion.
2 It is unfortunately not possible to feel confident that we have unravelled
the ambiguity of this entry. The Arabic letters mlk may be read variously
as ‘property’, ‘dominion’, ‘kings’, or ‘angel’, according to which diacrit-
ical points are added. None of the manuscripts agree.
24 Traditionally the ‘Mother of the Book’ refers either to the first Sura of
the Qur’an, or else to the eternal archetype, from which the physical
Qur’an is said to derive.
3 individuation: this concept (ta‘yin), which is used liberally throughout the
book, has given us much to think about. We have variously rendered it as
‘specification’, ‘individuation’, ‘instantiation’, ‘instance’, ‘elaboration’,
etc. The notion seems close to that of the emergence from the (Platonic)
World of Ideas into the World of Appearances, subject to space, time and
number. ‘
39 Literally ‘interval’ (barzakh): this is traditionally thought to lie between
death and resurrection.
4 Dr Kamal’s version merges the next two entries into one.
Contraction cf. 437.
Hidden Centre (khafa’): a reference to one of the ‘subtleties’, or higher
functions of the mind. Cf. Shah: The Sufis, The Perfumed Scorpion; also
Shah Waliullah: The Sacred Knowledge.
5 oo Creation (khalq) also implies the creatures within it — especially people,
humanity. In Sufi thought the term is frequently balanced and contrasted
with Truth.
67 Q. 42.13.
68 Cf. 422.
71 Traditionally the third person masculine pronoun (hu) refers to God.
78 Cf. 45
79 Primordial matter (hayuli): cf. the Aristotelian term hyle.
81 (also 82) Cf. entries 4 and 5.
86 Cf. 469.
90 Q.2.115.
121
g2 Preserved Tablet: Q.85.22. This refers cither to the Mother of the Book
(see note on entry 24) or, more generally, a record held in Eternity of
the transactions of mankind.
Clear book: Q.6.59.
Q.7.172.
strength and power: an extremely common exclamation in the Muslim
world is, “There is no power and no strength save in God.’
101 The text uses two closely related terms for ‘time’: wagt is rendered as
‘moment oftime’, and zaman (entry 110) as ‘duration of time’.
105 Q.7.196.
108 Q.24.35.
11$ Q.2.33.
117 ... such screening entities: not found in Sprenger.
118 Ibn-Arabi, Manazil al Insaniya (Stations of Humanity). The quotation is
garbled in the Sprenger edition, so we have followed Dr Kamal Ja‘ far.
127 Q.2.269.
143 Q.38.75. Note that some of the names given in this entry are not
described elsewhere in the text.
145 Clear Book: Q 6.59.
Preserved Tablet: Q.85.22.
Cf. entry 92.
148 Q.16.40. Cf. Q.3.47 and Q.36.82.
152 Q.6.76. This famous verse continues ‘.. . and (Abraham) said, “This is
my Lord.” But when it set, he said, ‘‘I do not love those that set.””’
1$4 Alchemy of Happiness: this is also the title of a brilliant work by
al-Ghazzali. :
160 Presumably ‘former Stage’ refers to the Kernel (159) and ‘the latter’ to
the Kernel ofKernels.
161 Q.6.9. The context is given in the opening words ofthe previous verse:
‘They (the unbelievers) say: “Why is not an angel sent down to him?"”’
The nubof the argument is that for humanity to be able to perceive an
angel, the latter would have to come in the guise ofahuman being; and
then, as Yusuf Ali points out in his commentary, ‘... they would say:
“We wanted to sce an angel, and we have only scen a man!""’ The
Arabic root of the headword for this entry (LBS), which figures promi-
nently in the quotation from the Qur'an, has an interesting spectrum of
meanings: to clothe, cloak, obscure, confuse.
166 Cf. entries 92 and 145.
167 ‘Umar: second CaliphofIslam.
168 common sense: the Arabic retains what the English has lost — the notion of
a sense which unifies the other five outward senscs.
122
169 The Night of Power (‘... better than a thousand months!’ - Q.97.3) is
traditionally located in the holy month of Ramadan. Some specify it as
the night of the 27th (the night of the ‘descent’ of the Qur’an); whilst
others say that the precise date in unknown and thus only the alert will
benefit from it.
175 This entry is missing from Sprenger’s edition.
179 Even Nearer: a reference to Q.53.9, where it is said (presumably of the
Archangel Gabriel) that he‘... was at a distance of two bow-lengths,
or even nearer’. See entries for 278 and 434.
181 Cf. 434.
187 theoretical knowledge: theology and jurisprudence.
189 but God threw: Q.8.17. At the battle of Badr, in which the Muslim forces
were greatly outnumbered, the Prophet Muhammad threw a handful
of dust at the enemy, which, as Yusuf Ali comments, was ‘symbolical
oftheir rushing blindly to their fate’, and it‘. . . had a great psychologi-
cal effect’.
Three men conspire. . .: Q.58.7.
They are unbelievers. ..: Q.5.76. An allusion to the Nicene doctrine of
the Trinity.
191 Audience (muhadara): Steingass glosses that as ‘a degree of mystic con-
templation of the Deity’. It is also the standard Arabic for ‘lecture’.
196 five Manifestations: see entry 179.
200 Secret Faculty (sirr): see Shah, The Sufis, p. 295-299; also Shah Waliullah
of Delhi, The Sacred Knowledge, Chapter 5.
206 Q.57.22. The complete verse runs: ‘No misfortune can happen on
earth, or in your souls, but it is recorded in a decree.’
207 Steingass glosses ‘victory’ (fath) as ‘Divine Grace bestowed on those
advanced in Sacred knowledge’.
215 Q.2.33.
217 Contingent Essences (al-A ‘yan al-Mumkinat): this phrase is listed by Stein-
gass as ‘the most excellent ofcreatures’.
218 Basic Root: this is also a standard term for the triliteral (occasionally
quadriliteral) radical consonants, from which the vast majority of
Arabic words are formed.
223 Q.54.55-
232 Q.20.135.
234 prostration: i.e. to Adam.
235 Plato: the inference to be made from this remark is that alife given over
to the senses is not ‘natural’ for humanity.
-.. Now turn in repentance. . .: Q.2.54.
He who was dead. . .: Q.6.122.
123
238 MayI fare as well with you . . .: the poet’s ‘enemies’ were instrumental in
his self-realisation.
244 Q.24.35 (the Light Verse). The word ‘self’ (nafs) in Arabic and arabised
languages has vastly more reverberations than it does in English; so it
has often seemed necessary throughout the text to emphasise it by such
devices as ‘his own self’, rather than simply letting it be weakly assimi-
lated as the mere reflexive pronoun ‘himself’.
245 Q.12.53.
246 Q.75.2-
247 Q.89.27.
255 Q.68.1.
258 Q. 10.2.
266 Q.53.14: ‘... the Lote tree, beyond which none maypass.’ An image ofthe
last stunted vestiges of vegetation and shade before the desert proper
begins. A metaphor for the Intermediary World (see 39 & 40) between
death and resurrection.
267 Q.16.40. Cf. Q.3.47 and Q.36.82.
276 The full Tradition runs: ‘I have a time with God when neither any
prophet sent by God nor any angel set near to God is able to encompass
me.
278 Journeys: Cf. 250-3.
Even nearer: Cf. entries 179 and 434.
282 Blackness offace: a metaphor for extreme poverty.
284 Steingass glosses this as ‘the highest heaven’.
290 Very hateful. . .: Q.61.3.
Will you bid others .. .: Q.2.44.
292 The following 99 entries, which describe the characteristics of Servants
of God, may help to explain the popularity among the Muslims of
proper names of the format ‘Abd al- (+ one of the ‘ninety-nine’ names
of God).
There are in fact more than ninety-nine in common use, so we may take
the term to mean ‘quite a large number’. Many of the definitions
throughout the Glossary involve the extensive use of cognate words, a
feature which is virtually impossible to sustain in translation. This is
especially true of the entries on the Servants of God. For example, the
short section 356 contains no fewer than eight words based around the
root QWM.
293 Q.72.19.
305 Q.67.3.
334 Q.82.6.
337 Q.2.186.
348 ... and he takes... .: Q.7.196.
God is the protector. . .: Q.2.257.
367 Q.55.26.
124
371 Q.20.114.
372 Q.2.177.
374 Q.24.2.
381 implicitly in the language of potential: i.e. his deeds and his being are
themselves the only prayer he needs to utter.
383 Q.2.216.
385 Q.24.35.
390 Q.21.51.
396 Q.13.2.
397 Steingass glosses that as follows: ‘... known as to name but unknown
as to body; hence anything scarce, rare, wonderful, difficult or imposs-
ible to be got.’
398 Without an entry like this, no dictionary would be complete.
400 Cf. entry 17.
402 Note that the Arabic for ‘eye’ (‘ain), which is used with great frequency
throughout Qashani’s text, can also mean ‘essence’. Other meanings
are: well, spring, best part, individual, self, important person, cash,
property, and the name ofa letter in the alphabet. In short, it is not an
easy word to translate.
Greater Interval: cf. 40.
404 Standard Arabic for a holy festival.
405 Cf. 452.
407 Q.61.13.
408 Q.48.1.
409 Q.110.1.
419 thusness (fahuaniya); ecrived from fa huwa, which Steingass gives as
‘indeed, but it is’.
421 Jabir, an carly Sufi, often known in western writings as Geber the
Alchemist.
422 Cf. 68.
423 Q.4.69.
425 Cf. 448.
428 Letter Sad being the initial letter of the word Sadiq — true, genuine.
433 Cf. 249.
434 Q.53.9. Cf. entry 179.
437 Cf. entry 41.
439 Q. 10.2.
440 Q.7.172. Cf. 434.
442 Israfil, the angel of death, who is to blow the trump of doom.
444 Q.24.35 (the Light Verse).
Preserved Tablet: Q.85.22.
125
446 voluntary death: Cf. the Prophet Muhammad's famous admonition: ‘Die
before you die’. The implication is ‘dying to the world’.
Can he who was dead. . .: Q.6.122.
... the great catastrophe... Q.79.34.
450 Q.54.42.
452 Cf. 405.
456 ... and I shall prescribe. . .: Q.7.156.
surely the mercy of God. ..: Q.7.56.
458 Q.7.146.
465 Q.40.15.
469 Q.89.2. Cf. entry 86.
477 the written word: Manuscripts vary, between galam, and pen — and ‘ilm,
science. In either case the inference is similar: that the Established
Essences are secondary phenomena.
481 For a discussion of illumination (tajalli) see Shah, The Sufis, pp 297-9.
486 Here is yet another interesting definition of Sufism. It helps to explain
Qashani’s extreme preoccupation with the Names of God, as reflec-
tions of the Divine Qualities. It is suggested that by contemplating the
reflections the qualities themselves may be acquired.
487 Q.65.29.
488 Q.2.268.
492 Q.7.26.
493 Khidr: a legendary figure who discovered and drank the water oflife.
He symbolises a guiding spirit which is present and active in every age.
The mysterious personage, described in the Qur’an as ‘one of our
servants’, who gives Moses some object lessons in higher knowledge, is
generally taken to be Khidr. (Q.18.62-82) Sometimes also he is equated
with Elias — and even St. George, the patron saint of England.
$07 Hast thou not regarded. . .: Q.25.4.5
God is the Protector. . .: Q.2.257.
$13 ‘Helper’ is a somewhat lame rendering of the Arabic gauth. ‘Redeemer’
might be better, except that this word has been given an exclusive,
once-and-for-all connotation in Nicene Christianity —- whereas the
implication is that there is an exemplar of the gauth in every age. The
standard Arabic meaning is: (a call for) help.
516 This title isa mnemonic expression (al-ghain dun al-rain). Cf. entries 425
and 448.
126
BIBLIOGRAPHY
Abdullah Yusut Ali (translator): The Holy Quran, Lahore. 1938.

Arberry, A. J. (translator): The Koran Interpreted, Oxtord University Press,
1964.
Kamal-ad-din Mohammad Ibrahim Ja‘far (editor): [stilahat al-Siifiya, Cairo,
1981.
Shah, Idries: The Sufis, W. H. Allen. London. 1964:
AA Perfumed Scorpion. Octagon Press, London, 1978.
Sprenger, Aloys (editor): Abdu-r-Razzaq’s Dictionary ofthe Technical Terms
ofthe Sufis. edited in the Arabic orginal, Calcutta, London, Paris. Leipzig
Bonn, 1845.
Steingass. F.: A Comprehensive Persian-English Dictionary (including the Arabic
words and phrases to be met with in Persian Literature), Routledge & Kegan
Paul, 1963.
Shah Waliullah of Delhi: The Sacred Knowledge (Jalbani & Pendlebury,
translators). Octagon Press, London, 1982.
127
NOTE ON THE
TRANSLATOR
Nabil F. Safwat was born in Baghdad, Iraq and educated there, in

the United States and Britain. Since 1977 he has worked for the State
Department of Antiquities and Heritage, and has been Assistant to
the Iraqi National Committee for the Development and Conser-
vation of the Qal‘a of Kirkuk. He has qualifications in early Christian
and Islamic History, Art and Architecture. He is interested in the
nature of Sufi thought and in the visual and literary approaches open
to that kind of study. He has translated into English a biography of
Rabi‘a al-‘Adawiyya. He has also written on al-Hariri’s Magamat,
Rashid al-Din’s Jami‘ al- Tawarikh, and produced a number of other
scholarly works.
Dr Safwat is currently lecturing in the History of Islamic Art at the
School of Oriental and African Studies, University of London.
128
INDEX
Notes:
. Numbers refer to sections in the Glossary (not pages).
. A zero section number refers to the Introduction.
. Italicized section numbers refer to section headings.
. Throughout the Glossary the following words occur so frequently that it
PWN
would serve little purpose to include each instance in the index: God,
Truth, Essence, Names, Heart, Self.
5. In keeping with the Glossary, the Names of God are grouped under the
heading ‘Servant’ (e.g: Servant of the Almighty).
Abi Sulaiman Darani 330 in God 174, 282, 446

Abjad o in Truth 49, 426
Abode of the Greatest Name 202 Anga’ Bird 397, 398
Abolition of Viewpoints 279 Arising within God 436
Abraham 36, 390 Ash’ath 421
Absolute Victory 409 Attacks 78
Abu Bakr 423 Attracted 178
Abu Muhammad Ruwaym 175 Attraction 50, 88
Abu Said ibn Abi al-Khair 209 Audience 191 .
Abu Talib al Makki 170 Authentic Existence 222
Abundance of the Heart 277 Authentic Undertaking 104
Accusing Self 246 Authentic Word 147
Adam 115, 215, 234 Authenticity of Light 424
Admonition 392
Adoration of the Heart 264 Ba’ 32
Agitation 28 Balance 239
Alchemy 153 Basic Root 218
Alchemy of Happiness 154 Basis of Deep Knowledge 203
Alchemy of the Elect 156 Beauty 56, 182
Alchemy of the Masses 155 of Truth 234
Alif1 Behind the Outer Covering 93
Ali 153, 327, 421 Beloved 99, 238, 242, $12
Allah 14 Companion 233
Ambition 73, 74, 75 Bestower 220
Angelic Idea 488 Be! 31, 148, 267
Angelic World 193, 196 Binding 405, 452
Animal Soul 244 Black Death 238
Annihilation 96, 106, 120, 177, Blackness of Face in the Two
208, 264, 436 Abodes 282
129
Body 52 Covenant 99, 100, 121, 122

Breast 165 Cow 44
Breath 242 Craving 76
Breath of the Merciful 3, 195, 222, Creation 41, $8, 59, 367, 395
232, 243, 281, 484, 498 Crow 510
Burning 120 Crushing 265
Burning bush of Moses 213
Dawning of Inner Minds 209
Cause 394, 488 Dawnings of the Sun of Reality 208
Cells of Remembrance 430 Dawnings of Victory 207
Change 487
Day of Assembly 144
Charity 9
Death 235, 236, 237, 238, 446
Cherubim 234
Deep knowledge 67, 96, 203, 287
Chiefs 248
Clarification 54 Deity 273
Clarity 53 Delicacy 462
Classes of the Names 451 Demonstration to Mankind 115
Clear Book 92, 145, 166 Desire 10
Clouds 395 Destiny 206, 219
Collective Presence 231 Discernment 43
Combination 57 Disdainful Ambition 74
Commanding Self 245 Disguise 161
Commemoration 201 Dispersal 57
Common people 99, 129, 289, 291 Divine Idea 488
Compassion 455, 456 Divine Names 31, 66
Compulsion 494 Divine Nature 158
Concrete Word 147 Divine Oneness 146
Conduct 462 Divine Presence 9, 14, 25, 56, 196,
Connection 3
199, 395, 453
Connubial Bond 249 Division of Gathering 467
Consumed 204 Door of Doors 33
Contemplation 466 Drinking 500
Contemplative vision 212, 466
Duration of Time 110
Contingencies 283
Dust 72
Contingency 211, 233, 277, 281,
417
Contingent Essences 217 Eagle 393
Contraction 41, 45, 114, 437, 493 Easterly Breeze 68, 422
Conversation 193 Eastern 244, 422
Cooling off 410 Ecstasy 466
Corpulence 37, 44 Effacement 141, 190
Correspondence between Qualities Egoism 26
and Realities 210 Elect 291
Correspondence between the Elect among the Elect 291
Presences and Creation 211 Elias 493
130
INDEX
Elite 427 Evening Talk 200

Eloquence 162 Event 84
Emerald 109 Evidence of the Names 475
Emulator 416 Evidence of Truth 473
End of theFirst Journey 250 Evidence of Unity 474
End of the Fourth Journcy 253 Evolution 8
End of the Second Journey 251 Exalted Position 223
End of the Third Journey 252 Existence 2, 3, 27, 32, 87, 89, 189,
End Results 174
Enlarger of Aspirations 228 197, 283, 482, 498
Existence of Oneness 357
Enraptured 234
Expanse 65
Enumerating the Names 7, 96
Expansion 45
Equity 229
Eradication 190 Expansiveness 41, 114, 437, 493
Error which falls short of Explicit Wisdom 128
Possession 516 External Aspect of Contingent
Essence of life 403 Phenomena 506
Essence of Oneness 123, 149, 172, External Obliteration 186
179, 196, 271, 405, 409, 414, Eye of God 402
415, 452, 471, 477, 482 Eye of the World 402
Essence of Things 401
Essence of Truth 87, 89, 240, 505, Face of Truth go
514 Facing 192
Essence of Union 278 Fair of Face 421
Essence of Unity 1, 253 Familiarisation 480
Essences 86, 93, 117, 189, 243, Far-reaching Ambition 73
274, 281, 477, 485, 506 Film $11
Essential Attribute of Creation 95 Final Lote Tree 266
Essential Attribute of Truth 94 First cause 488
Essential Illumination 482 First Key 218
Essential Matters 477 First Separation 411
Essential Names 11, 13, 201 First Shadow 508
Essential Relationship 233 First Teacher 215
Essential Word 147
First Tendency 432
Established Essence 400
First Way 230
Established Essences 17, 66, 205,
Fission 151
273, 449, 483 Five Senses 460
Establishment 106
Eternal Present 25, 102, 110, 420 Floating 260
Eternal Time 102 Foot 438
Eternity 272, 273, 274, 356 Foremost Names 31
without beginning 1, 25, 98, Forgiveness 375
366, 459 Form 459
without end 25, 98, 459 Forms of Cognition and their
Even Nearer 179, 278, 434 Marks 460
Even Number 86, 469 Foundation of Sufism 175
131
Fountainhead of Liberality 232 Honourable Ones 64

Fraud 224 House of Glory 49
Freedom 119 House of Wisdom 46
Friend of God 105, 378 Human Subtlety 165
Frivolity 461
Fulfilment of the Covenant 99 Iblis 143
Functional Names 451 Ibn Abbas 428
Ibn Arabi 0, 170, 334, 487, 503
Gabriel 340, 465 Idea 488
Gathering of Division 467 Illumination 120, 157, 171, 404,
Genuine Love 184, 235 424, 466, 480, 481, 483, 500
Gift 254 Image of God 429
Glass 108 Image of Truth 428
Glimmer 34 Imminent Victory 407
Goal of all Servants 91 Impulse 488
Grateful Compassion 455 Incoming Thought 83
Great Reproach 290 Information, Knowledge and
Greater Intermediate World 266, Reunion 111
402 Inner Knowledge 251
Greater Interval 40 Inner Name 248
Greatest Name 14, 124, 293, 450 Insight 212
Greatest Spirit 464 Inspiration 488
Green Death 237 Intermediate Resurrection 446
Intermediate World 39, 179, 277,
Guarded Mystery 515
420, 446
Intuitive Impulses 45, 78
Ha’ 70
Invisible World 84, 242, 263, 282,
Habits 100
Halt 103 285, 369, 481
Inward Name 283
He 71
Inward Obliteration 187
Heart 444 Inwardly Pure 135
Heavenly Kingdom 179, 226 Isolated Individuals 18
Heights 16 Israfil 442
Helper 23, 513
Hereafter 367, 392 Jabir 421
He-ness $5 Ja‘far Sadiq 96, 213, 235
Hidden Centre 41 Jesus 353, 369
Hidden Mystery 515 Jewels of Science, Prophecy and
Hidden Treasure 149, 249 Deep Knowledge 67
Holy Law 67, 128, 150, 239, 289, Jinn 346
314, 374, 376, 441, 478, 488 Journeys 250, 251, 252, 253, 278
Holy Spirit 493
Holy War 235 Keeping the Covenant 121
Holy World 446, 448 of Conduct 100
Honour 417 of Lordship and Service 122
132
INDEX
Sn LEE
Kernel 159 Mediator of Grace and Assistance

Kernel of Kernels 160 85
Key to the Secret of Destiny 217 Meeting of Desires 182
Keys to the Invisible 13, 179 Meeting of Opposites 183
Khidr 384, 493 Meeting of the Two Seas 179, 181
King 23, 296 Minor Resurrection 446
King of the Kingdom 227 Mirror of Being 197
Kingdom 23, 179, 225 Mirror of Existence 198
Mirror of the Two Presences 199
Labid 35 Moment of Time 101
Last Night of the Moon 276 Morning Star 152
Learned 288 Moses 193, 368, 493
Letters 117 Mother of the Book 24
Movement 96
Light 256
Muhammad 0, 124, 129, 220, 428,
Light of Lights 119, 141, 257
Light Verse 108 443, 490
(See also Prophet)
Lightning 38, 120, 500
Multiplicity 97, 188, 233, 249, 250,
Limitation 65
253, 395, 412, 471, 472, 479,
Loosening 405, 452
Lord 8, 66, 99, 122, 274, 377, 384, 487, 503, 508
Mystery of the Essential Identity
449, 494 514
Lord of Lords 450 Mystical State 75, 101, 114, 224,
Lordship 31, 122, 395, 449
Love 10, 184, 235, 249, 433
466, 487, 492
Mystical time 25
Lover 99, 242
Name 12
Mahdi 491 Names of Lordship 31, 449
Mainstays 30 Names of the Essence 451
Major Element 397, 398 Nearness 8, 64, 106, 174, 254, 440
Major Lordship 450 Nearness of the Lord 33, 38
Major Pole-star 360, 443 Necessity 211, 233, 277, 281, 417
Major Resurrection 179, 446 and Contingency 66, 395
Man of Insight 502 and Possibility 143, 181, 199
Man of Reason 501 Niche 108
Man of Reason and Insight 503 Night of Power 169
Manifest Victory 408 Noble 241
Manifestation of the Active Names Noble-minded Ambition 75
180 Nullity 35
Mantle 457 Nan 255
Master 139, 478, 492
Master Names 13 Obligatory Compassion 456
Master of Duration 360, 420 Obliteration 190
Master of Moment and State 420 of Service 189
Matters 476 of True Union 188
133
Obscure Issue 205 Piercing of the Mind 488

Odd Number 86 Place 223
Oil 113 Plato 235
Olive Tree 112, 244 Point of Departure 213
One 3, 4, 63, 82, 196, 345, 357, Pole of Poles 443
414, 467, 482, 503 Pole-star 18, 23, 194, 293, 442, $13
One God 243 Possession 425, 448, 516
One Who Holds 170 Possibilities 17
One Who is Confirmed in Truth Potentialities 483
176 Practical Illumination 480
One Who is Confirmed in Truth
Precedent 258
and Creation 177
Presence of Contingency 395
Oneness 5, 29, 81, 86, 93, 96, 172,
Presence of Existence 87, 123, 231
230, 249, 467, 472, 474, 482, Presence of Oneness 6, 7, 20, 189,
503
of the Essence 151, 204, 218, 203, 243, 255, 278, 395, 399,
249, 279, $03, $08 467, 469, 477, 482, 483, 510
of Union and Separation 174, Presence of the Divinity 20, 91
253 Presence of the One 6, 7, 11, 40,
Openings 406 232, 249, 278, 359, 395, 405,
Original 172 415, 452, 467, 469, 483, 509
Outward Name 256 Presence of Union 87, 123, 231
Outwardly Pure 134 Preserved Tablet 92, 145, 444
Primal Intellect 24, 69, 393, 395,
Paradise of Actions 60 417, 464, 508
Paradise of Deeds 7, 60 Primary Illumination 271, 482
Paradise of Inheritance 7, 61 Primary Individuation 31, 124,
Paradise of Morality 61 395, 432, 450, 483
Paradise of Qualities 62 Primary Names 13
Paradise of the Essence 63 Primordial Matter 72, 79, 260, 397
Paradise of the Heart 62 Primordial Oneness 360
Paradise of the Self 60 Proof 413
Paradise of the Spirit 63 Prophecy 240
Patched Garment 237 Prophet (Muhammad) 9, 16, 25,
Patched Robe of Sufism 237, 492
35, 61, 68, 69, 129, 131, 206,
Path 73, 88, 96, 239, 276, 291, 441, 213, 220, 228, 235, 267, 276,
478 293, 340, 379, 385, 386, 395,
of Blame 22
of Conduct 44 421, 423, 438, 443, 446, 450,
Paths of Total Praise 201 488, 490, 492, 504
Perfect Man 48, 85, 115, 170, 196, Prophetic mission 240
199, 202, 239, 277, 396, 417,
Protected 185
429, 478, 509 Pure 133, 134, 135, 136, 137
Perfection 417
Permanence 177, 436 Qualitative names 451
after Annihilation 174, 278, 367, Qualities 4, 8, 9, 12, 16, 62, 240,
467, 487 278, 284, 395, 486
134
INDEX
Quenching 500 Sacred House 47

Qur'an 0, 16, 213, 228, 244, 258, Sacred Light 43, 112, 159, 160,
293, 413, 444, 465 239, 312, 492
Sacred Power 43
Ram 44 Sacred Water 171, 178
Rapture 468 Sacred World 510
Rational Soul 165, 235, 244, 393, Sacrosanct House 48
Safeguarding the Will 431
444, 463
Rays 168 Sahl 273, 488
Realities 17 Sainthood 21, 106
Realities of the Names 125 Saints 367
Satan 346, 384
Reality 9, 10, 26, 89, 126, 127, 129,
Satanic Idea 488
150, 239, 441, 478 Screens 262
of Muhammad 124
Seal 489
of Realities 123
Seal of Prophecy 490
Record Sheet 92
Seal of Prophethood 443
Recurring Feast 404
Seal of the Saints 443, 491
Red Death 235
Seclusion 496
Red Ruby 142 Second Separation 412
Relaxed One 206 Second Shadow 283
Release from Sorrow and Anxiety Secondary Existence 506, 507
219 Secondary Illumination 483
Renewed Creation 498 Secondary Names 31
Renunciation of Habits 497 Secret 267
Repentance 33, 373 Secret Faculty 200, 369, 462, 468,
Reprover 107 500
Request of the Two Presences 281 Secret Name 209
Rest 96 Secret of a State 269
Restraints 445 of Deity 273
Resurrection 446 of Destiny 272
Retreat 194 of Knowledge 268
Reunion 96, 98 of Reality 270
of Reunion 98 of the Illuminations 271
of Separation 97 of the Secret of Deity 274
Revelation 34, 39 Secretly and Overtly Pure 137
Rightly Guided One 491 Secretly Pure 136
Ringing Bell 51 Secrets of the Traces 275
Rising Stars 132 Self 244, 245, 246, 247
Robes of Honour 254 Selfhood 27
Roving 468 Selfish Idea 488
Ruin 458 Separation 96
Rust 425, $11, 516 Separation after Union 29, $9, 278,
487
Sacred Essence $3 Separation of the Qualities 415
135
Separation of Union 97, 414 Servant of -

Serene Self 247 the Harmful 143, 384
Servant of — the Haughty 303
God 293 the Hearer 31, 319, 460
the Active 143 the Holy 12, 201, 297
the Adept 323 the Hopeful 143
the Humbler 315, 316
the All-embracing 338
the Humiliator 318
the Almighty 302
the Illustrious 341, 358
the Aspirant 449 the Independent 381, 451
the Avenger 374 the Inheritor 389
the Beautiful 143 the Initiator 351
the Benefactor 292, 382 the Inward 369
the Beneficial 143, 384 the Judge 320
the Beneficiary 143 the Judicious 339
the Benign 376 the Just 31, 321
the Capable 12, 31, 449, 451 the King 296
the Clement 324 the Knower 12, 13, 31, 312, 451,
the Compassionate 294, 453 460
the Constrainer 313 the Last 367, 451
the Liberal 31, 335
the Creative 387
the Light 205, 385, 484, $07
the Creator 31, 156, 304, 451
the Living 31, 249, 355, 403, 451,
the Dead 475
475
the Enduring 388, 389 the Lord 449
the Eternal 356 the Lord of the Kingdom 377
the Even-handed 379 the Loving 340
the Everlasting 361 the Maintainer 451
the Exalter 316 the Maker 305
the Expansive 314 the Masterful 362
the Faithful 299 the Mature 390
the Fashioner 306 the Merciful 0, 243, 246, 295,
the Fatal 475 305, 454
the Fearful 143 the Mighty 292, 301
the Finder 31, 357 the Mortifier 354
the Firm-347 the Most High 201, 328
the First 366, 451 the Most Holy 451
the Forgiving 246, 307 the Most Majestic and Noble 378
the Munificent 309
the Friend 143
the Necessary 451
the Generous 309, 334, 421 the Nourisher 331
the Gentle 143, 322 the One 359
the Glorious 201, 325, 358 the Opener 311
the Great 329 the Outward 368
the Guardian 345 the Pardoner 375
the Guide 386 the Pardoning 326
the Harmed 143 the Patient 391
136
INDEX
i
Servant of — Shadow 283, 507, 508

the Patron 348 Shadow of God 370, 509
the Pious 372 Shafi 237
the Potent 363 Shahabuddin Suhrawardi 213
the Powerful 346, 347 Shaybani 56, 182, 262
the Praiseworthy 349 Shell 441
the Preserver 330 Shepherd 447
the Preventer 383 Sign 157
the Promoter 364 Signs 167
the Prosperous 475 Signs Identifying the Qualities 214
the Protector 300, 449 Sincere Friend 423
the Provider 31, 292, 310, 449, Sincere Friendship 495
475 Sins 408
the Quantifier 350 Son of Time 101
the Quickener 353, 475 Source of Lordship 395
the Receptive 143 Source of Sources 432
the Reckoner 332 Source of Time 25
the Relenting 373 Source of Union 144, 169, 179, 252
the Responsive 337 Special Ones 504
the Restorer 352 Spirit 52, 68, 108, 158, 165, 216,
the Restrainer 365
444, 463
the Reviver 342 Spirit of Inspiration 465
the Ruler 370 Spiritual Medicine 138
the Salvation 12, 201, 298, 451 Spiritual Physician 139
the Seer 31, 319, 402, 460 Spiritual Pillars 396
the Speaker 31 Splendour 55, 56, 505
the Strengthener 317 Split 418
the Sublime 143, 333
Stage 37, 50, 75, 103, 114, 140,
the Supreme 371
the Thankful 327
221, 462, 487, 489
Stage of Divine Descent 222
the Timid 143
of Oneness of Separation after
the Truth 201, 344
Union 487
the Unique 360
of Oneness of Union 239
the Universal 380
the Vanquisher 143, 308, 326 of Sainthood 408
of Separation 239
the Vigilant 336
the Willing 31 of Testimony 9
of the Heart 19, 41, 278, 407
the Witness 343
Servants of God 292 of the Oneness of Union and
Service 9, 497 Separation 291
Sesame Seed 280 of the Self 437
Setting of the Sun 216 of the Soul 278
Setting out for God 435 of the Spirit 9, 20
Seven 370 of Union 98
Severance of Union 29 of Unity 424
137
ee
of Uprightness 253 Two Aspects of Providence 88

Starting Points 174 Two Bow-lengths 179, 181, 278,
States 8
434, 440
Station of Abasement 232 Two Hands 143
Station of Drawing Near 232 Two Imams 23
Stations 221, 436
Stations of the Self 278, 407 Ultimate Knowledge 232
Sublime Letters 118 Umar 167, 334
Substitutes 36
Unconditional and Conditional 89
Subtlety 164, 165, 462, 463
Ungrateful 150
Sufi 0, 12, 89, 101, 235, 393, 441,
Unification 89, 96
468
Union 2, 49, 58, 94, 151, 409
Sufis 79, 89, 165, 487
Sufism 175, 486
Union of Oneness 98, 126, 231,
Suggestions 77 357 =
Union of the Essence 434
Supreme Horizon 20, 278
Sure Footing 439 Union of Union 59
Sustained Existence 195 Unity 65, 93, 96, 97, 172, 188,
230, 249, 250, 251, 412, 482,
Ta’ 479 487
Tablet 166 Unity of Truth 233
Tacit Wisdom 129 Unity of Union 6
Taste 205 Unity with Multiplicity 249
Tasting 500 Universal Death 235
Teacher of the Angels 215 Universal Intermediate World 395
Tendency towards Manifestation Universal Interval 40
433 Universal Manifestations 179
Testimony 466 Universal Ranks 196
Thing Greatly Hated 290 Universal Soul 92, 109, 152, 166
Thrones of Unity 11 Universal Wisdom 131
Thunderclap 426 Unknown Wisdom 130
Thusness 419 Utter Separateness 231
Tongue of Truth 163 Utterly Concealed 218
Torah 368
Totality 146 Veil 116, 261, 263, 511
Tradition 85, 96, 161, 174, 213, Veils 263
235, 276, 277, 297, 319, 388, Verification 485
402 Verifier 416
Treasures of God 499 Victory 207, 407, 408, 409
True Light 424 Visible Horizon 19, 278
Trusted Ones 22 Visible World 286
Truth and Creation 85, 137, 177, Vision of God 466, 470
229, 253, 417, 418, 460, 501, Vision of the Particular in the
$02, 503 Universal 471
Truth of Certitude 126 Vision of the Universal in the
Truth of Truths 179 Particular 472
Two Aspects of Desire 66 Visionary Illumination 484
138
INDEX
a
Voluntary Death 446 Wise 287

Word 147
Waw 80 Word of the Presence 148
World 283
Way 111, 128, 140, 150, 221, 230, World of Command 285
462 World of Creation 286
Wayfarer 259 World of Ideas 39, 167, 179, 196,
Wealth 512 419
West Wind 68 World of Power 179, 196, 284
Western 244 Ne the Heavenly Kingdom
White Death 236 World of the Kingdom 286

White Pearl 69, 142 Worlds of Apparel 399
Wisdom 127 Worship 186, 291
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A Glossary of Sufi Technical Terms by Abd Al Razzaq Qashani - Text 2

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ry

‘Abd al-Razzfq al-Qshani

TRANSLATED FROM THE ARABIC BY

Nabil Safwat, M.A., Ph.D.

REVISED AND EDITED BY

THE OCTAGON PRESS LTD

All rights reserved

No part of this publication may be reproduced or transmitted in any form or by

Request for permission to reprint, reproduce, etc., to:

Published with the aid of a subvention

Photoset, printed and bound in Great Britain by

Part 1: English Translation

45 Intuitive Impulses 48 The Sacrosanct House

223 The Exalted Position 232 Ultimate Knowledge

290 The Great Reproach, and the The Servant of:

The Servant of: 392 The Admonition

LETTER TA’ 106

LETTER KHA’ 109

LETTER DHAL 113

LETTER DAD 11$

LETTER ZA’ 116

LETTER GHAIN 118

Notes on the Translation 120

Note on the Translator 128

Index to the English translation 129

Part 2: The Arabic Text

*This is often spelt with a letter kaf: kashdni, or even kashi.

Thanks be to God who, in the abundance of his grace, has

8. 8 STATES Ahwaal (haal)

time. Thus Eternity-without-beginning, Eternity-without-end and

place is prepared to receive this outpouring of liberality and justice.

33 THE DOOR OF DOORS

“Truly, everything but God is null and void”.

40 THE UNIVERSAL INTERVAL

41 EXPANSIVENESS (also 42)*

46 THE HOUSE OF WISDOM

47 THE SACRED HOUSE

48 THE SACROSANCT HOUSE

49 THE HOUSE OF GLORY

51 THE RINGING BELL

THE PARADISE OF DEEDS

61 THE PARADISE OF INHERITANCE

62 THE PARADISE OF QUALITIES

63 THE PARADISE OF THE ESSENCE

THE HONOURABLE ONES

65 THE TWO ASPECTS OF LIMITATION AND EXPANSE

Do not say her house is in the Eastern Highlands:

THE TWO ASPECTS OF DESIRE

67 THE JEWELS OF SCIENCE, PROPHECY AND DEEP

ations in Holy Law among different nations and at different times.

68 THE WEST WIND

69 THE WHITE PEARL

85 THE MEDIATOR OF GRACE AND ASSISTANCE

THE ODD NUMBER

In contrast to this, there is the Even Number, through consideration

THE TWO ASPECTS OF PROVIDENCE

UNCONDITIONAL AND CONDITIONAL

THE FACE OF TRUTH

91 THE GOAL OF ALL SERVANTS