KİTABIN MUKADDİMESİ · İkinci Madde
**Article Two**
O beloved! Know that the scholars of *tafsir* and hadith are in agreement that Allah, Exalted and Holy, was a hidden treasure within the station of absolute Oneness ( *ehadiyyet*), and it was through His desire to be known that He created the realm of spirits and the realm of bodies. The beauty of His mercy, the perfection of His power, the majesty of His grandeur, the abundance of His blessings, the variety of His artistry, and the secrets of His wisdom were revealed when He desired to manifest them.
Before all creation, He brought forth a luminous, green jewel from the unknowable void. According to one account, He created a highly pleasing and magnificent jewel from His own light and fashioned the entirety of existence from that jewel in a perfectly ordered manner. This first jewel is also called the Luminous Essence of Muhammad (Peace Be Upon Him), the Preserved Tablet (*Lawh-i Mahfuz*), the Universal Intellect (*Aql-i Kull*), and the Relative Soul (*Ruh-i Izafi*). This jewel is the origin and source of all spirits and bodies.
He placed the lineage of Iblis in the seas, upon islands. Initially, Iblis was exceedingly obedient to Allah and submissive to His commands; therefore, He raised him to the seventh heaven, exalting his worth within the divine court and placing him in Paradise. To prevent the earth from remaining desolate, angels were sent down from the heavens and placed upon it. They devoted themselves entirely to worshiping Allah; thus they remained on Earth for a thousand years. Twenty thousand years have passed since the creation of Mâric, the father of the jinn. Then, when Allah desired to create Adam (Peace Be Upon Him), the ancestor of humankind, He sent Azrâil (Peace Be Upon Him) to collect diverse soils from seven regions of the earth; afterward, He sent Gabriel (Peace Be Upon Him) and commanded him to knead that dry soil for forty days.
The name of the first layer of Hell is Hell itself. The torment there is lighter than in the others. This was created for the sinful among the followers of Muhammad (Peace Be Upon Him). The name of the second layer is Sa’ir, where Christians are imprisoned. The name of the third layer is Sakar, which is reserved for the Jews. The name of the fourth layer is Jahîm, and apostates ( *murted*s) and devils endure its severe torment. The fifth layer is called Hutama, within which lies the Well of Gayyât. It is the abode of Gog and Magog and the unbelievers. The sixth layer is named Lazâ, prepared for idolaters, fire-worshipers, and sorcerers. The seventh layer is the deepest, and its name is Hâviye. It will contain the godless, heretics, tricksters, liars, and hypocrites. Its fire burns fiercely, and its wrath is greater than that of all other layers of Hell. The seven layers of Hell mentioned contain more than seven thousand levels.
Beneath these veils lies the Sea of Dispersion (*Bahr-i Masjur*), beneath which lies the Sea of Spreading Manifestation (*Bahr-i Rakk-i Manshur*), beneath which lies the Sea of Sought Sustenance (*Bahr-i Rizk-i Maksûm*), beneath which lies the Sea of Blessings (*Bahr-i In’âm*), beneath which lies the Sea of Water (*Bahr-i Kumkâm*), and beneath that, the Sea of Life (*Bahr-i Hayvân*). And all these seas are a metaphor for the inexhaustible treasures of Allah, Most High. Beneath these seas is the seventh heaven, composed of radiant light—according to one account, red ruby. Its name is Aribâ, and it is filled with exalted angels. The angels worthy of reverence there have human forms. Their constant glorification is: “Glory be to Allah, and praise Him, in number equal to His creation, the splendor of His throne, and the words of His speech.” They know none other than Allah Most High, nor do they even glance at one another. They stand in awe of Allah and weep until the Day of Resurrection. These are called the angels who are brought near (*Malā’ika-i Muqarrabîn* and *Rūḥānīyyīn*). Their leader is Raykail, guardian of the seventh heaven.
The third is Michael (Peace Be Upon Him), whose number of wings only Allah knows. He is entrusted with arranging the duties of the angels in the Sea of Dispersion. For the heavens and earth are filled with angels, each of whom is responsible for numerous tasks, such as bringing rain.
Beneath this lies the sixth heaven, composed of fresh emeralds. Its name is Raka. The angels in the sixth heaven have the form of servants (*ghilmân*). Their faces are fresh like flowers. They all prostrate themselves in awe of Allah. They have made “Glory be to my Lord, encompassing everything” their constant remembrance. Their leader is Kemhâil, guardian of the sixth heaven. Beneath him lies the fifth heaven, composed of red gold. Its name is Denika. The angels there are like beautiful women (*Hûr*). All of them stand in a posture of humility due to their awe of Allah. Their glorification is: “Glory be to the Creator of light and praise Him.” Their leader is Semhâil, guardian of the fifth heaven. Beneath him lies the fourth heaven, composed of white silver. Its name is Erkalun. The angels there are in the form of horses. Their glorification is: "Glory be to the Sovereign Lord, the Holy One; our Lord and the Lord of the angels and the spirit.” Their leader is Kâkâil, guardian of the fourth heaven. Beneath him lies the third heaven, composed of yellow ruby. Its name is Mâûn, and its angels are in the form of eagles; their glorification is: “Glory be to the Living One who does not die.” Their leader is Safdail, guardian of the third heaven. Beneath him lies the second heaven, composed of red ruby. Its name is Kaydum. All the angels there are in the form of camels. Their glorification is: "Glory be to Him Who possesses might and dominion." Their leader is Mencail, guardian of the second heaven. Beneath him lies the first heaven, composed of green jasper. Its name is Berkia; its angels are in the form of cattle.
Their glorification is: “Glory be to Him who possesses sovereignty and dominion.” The leader of them is Ismâ’il, guardian of the world-realm. This is the great and beautiful.
Cehennem tabakalarından ilkinin adı da Cehennem’dir. Oradaki azap diğerlerine nazaran hafiftir. Burası, Muhammed ümmetinin günahkârları için yaratılmıştır. İkinci tabakanın adı, Saîr’dir ki Hristiyanlar orada hapsedilmiştir. Üçüncü tabakanın adı, Sakar’dır ki orası Yahudiler için ayrılmıştır. Dördüncü tabakanın adı Cahîm’dir ki dinden dönenler (mürted)ler ve şeytanlar için onun pek şiddetli azabı vardır. Beşinci tabakanın adı, Hutame’dir, Gayyâ Kuyusu ondadır. Ye’cûc ve me’cûc ile kafirlerin yeridir. Altıncı tabakanın adı, Lezâ’dır. Putperest, ateşperest ve sihirbazlar için hazırlanmıştır. Yedinci tabaka en diptedir ve adı, Hâviye’dir. O dinsizleri, zındıkları, hîlekârları, yalancı ve münafıkları içine alacaktır. Onun ateşinin yakıcılığı ve gazabının şiddeti diğer cehennem tabakalarının hepsinden fazladır. Sayılan yedi cehennem tabakasının tüm katmanları yedi binden fazladır.
Mânâsı: “Mülk ve melekut âleminin sahibi Allah’ı tesbih ederiz.”
Mânâsı: “Kudret sahibi Yüce Allah, noksan sıfatlardan uzaktır.”
Mânâsı: “Hükümranlığı son bulmayan ve daima diri olan Rabbimizi tesbih ederiz.”
Mânâsı: “Hiçbir eksiği olmayan Allah, noksan sıfatlardan münezzehtir. Rabbimiz! Meleklerin ve ruhun Rabbi!”
Mânâsı: “Nûrun yaratıcısı olan Allah, noksan sıfatlardan uzaktır; O’nu tesbih ederiz.”
Mânâsı: “Her şeyin Rabb’i olan Allah teâlâ bütün noksan sıfatlardan tenzih ederiz.”
Mânâsı: “Allah bütün noksan sıfatlardan uzaktır. O’nu yarattıklarının sayısınca, arşının direkleri adedince ve kelimelerin mürekkebince tesbih ederiz.”
Bahr-ı rızk-ı maksûm: Yayılmış ince deri üzerine, sahiplerine paylaştırılmış halde rızıkların yazıldığı hususi levha.
Bahr-ı rakk-ı menşûr: Yayılmış ince deri üzerine rızıkların yazıldığı hususi levha. (Bkz. Tûr sûresi, 52/3)
Bu fasıldaki maddeleri okurken, biyografide bu konularla ilgili yapılan hatırlatmaların göz önünde tutulması halinde, eserden daha iyi istifade edilecektir.
Bütün âlemleri bir anda yoktan var etmeye gücü yettiği halde, Hak teâlânın bu âlemi altı günde yaratması, yani Pazar günü başlayıp âlemdeki bütün varlıkların yaratılışını Cuma günü tamamlamasının sebebi, kullarına her işte sabır ve teennî ile davranmayı öğretmek ve anlatmaktır. Nitekim O, azamet ve yüceliği ile şöyle buyurmuştur: “And olsun ki gökleri, yeri ve ikisinin arasında bulunanları altı günde yarattık ve biz yorgunluk da duymadık.” (Kaf, 51/38)
Sekiz nehrin ötesinde arş-ı a’zamın etrafında, -arştan gelen nûrun şiddetiyle çevresinde bulunan meleklerin yanmasına engel olsun diye- nûrdan bin perde ve karanlıktan bin perde yaratılmıştır. Bu perdelerin ardında saf tutmuş yetmiş bin melek yaratılmıştır. Bu melekler arşı kuşatan Rahmân’ı sürekli tesbih ederler ve arşın etrafını tavaf etmek için sürekli hareket ederler. Günde iki kez arşın taşıyıcılarına selâm verirler. Bunlara “melâike-i sâffûn ve hâffûn” (saf tutup arşın etrafını kuşatan melekler) denir. Bunlar sonsuza kadar ayakta durup şöylece Allah’ı tesbih ederler: "Subhânallâhi ve'l-hamdü li'llâhi velâ ilâhe illa'llâhu va'llâhu ekber. Velâ havle velâ kuvvete illâ bi’llâhi’l-aliyyi’l-azîm.”
Nebe’, 78/40
Ğâfir, 40/16.
Ğâfir, 40/16.
“Yeryüzünde bulunan her canlı yok olacak. Ancak azamet ve ikram sahibi Rabbinin zâtı bâkî kalacak.” Rahmân, 55/26-27.
Kâria, 101/5.
Kıyametin on alâmeti diye bilinen şartlar, Huzeyfe b. Useyd Gıfârî’den gelen rivayette şu şekildedir: “Biz kendi aramızda bir takım meselelerden bahsederken Rasûlullah (s.a.v.) çıkageldi ve: “Neden bahsediyorsunuz?” diye sordu. “Kıyamet üzerinden konuşuyoruz” dedik. Hz. Peygamber (s.a.v.): “Kıyametten önce on alâmet görülmedikçe dünyanın sonu gelmez” dedi ve bu alâmetleri şu şekilde saydı: 1-Duhan (simsiyah bir duman), 2-Deccâl, 3-Dâbbetü’l-arz, 4-Güneşin batıdan doğuşu, 5-Meryem oğlu Îsâ’nın (a.s.) nüzûlü, 6-Ye’cûc ve Me’cûc, 7-Üç yerde batma hâdisesi, a-Doğuda yer batması, b -Batıda yer batması, c-Arap Yarımadası’nda yer batması, 10-İnsanları önüne katıp mahşer yerine sürecek olan bir ateşin Yemen’den çıkması. ( Buhâri-Müslim , “Fiten”; Ebû Dâvûd , “Melâhim” 11; İbn Mâce , “Fiten”, 28; Taftazânî Kelâm İlmi ve İslâm Akâidi Şerhu’l-akâid , Haz: Süleyman Uludağ, Dergâh Yayınları, Üçüncü Baskı, İstanbul 1991, s. 360, 26 numaralı dipnot.)
Bu konudaki hadis-i şerifler, hadis kitaplarının Kitâbü’l-fiten ve Eşrâtü’s-sâ‘a bâblarında bulunmaktadır.
Hz. Âdem (a.s.) ile Havva’nın yaratılışıyla ilgili benzer rivayetler, azîz Mahmud Hüdâyi’nin Hulâsatü’l-ahbâr ’ında da mevcuttur. Bu eserde mümkün olduğu ölçüde bahsedilen rivayetlerin kaynaklarına ulaşılmaya çalışılmıştır.
“Hâviye”nin Kur’ân’da geçtiği âyet-i kerîme: Kâria sûresi, 101/9.
Beyond this lies the Pit, where Gayyatu’l-Kuyu resides. It is the abode of Ya'juj and Ma'juj and the disbelievers.
The sixth stratum is named Lazâ, prepared for idolaters, fire-worshippers, and sorcerers. The seventh stratum is the deepest, called Haviya, which will encompass the godless, heretics, deceivers, liars, and hypocrites. Its fire burns with a greater intensity and its wrath is more severe than all other layers of Hell. The seven layers of Hell mentioned contain over seven thousand strata.
In summary, it describes the creation of the universe.
The verse in the Qur'an regarding "Lazâ": Surah Ma’arij, 70/15.
Verses in the Qur'an concerning “Hutama”: Surah Hameza, 104/4 and 5.
Verses in the Qur'an concerning “Jahim”: Surah Baqarah, 2/119; Surah Ma’idah, 5/10; Surah Tawbah, 9/113.
Verses in the Qur'an concerning "Saqar": Surah Qamar, 54/48; Surah Muddathir, 74/26, 27 and 42.
Verses in the Qur’an concerning “Sa’ir”: Surah Nisa, 4/10 and 55; Surah Isra’, 17/97.
It is important to remember that the deceased author held the belief that Hell lies beneath the earth when reading this passage.
“An angel grasped the circumference of the lands, settling them upon one shoulder. Then Almighty God created a massive, square-shaped rock of green jade to secure the foot of the angel who holds the lands. Upon its highest surface, He created a thousand valleys, filling each with a sea and populating each sea with thousands of species of creatures. Thereafter, Almighty God created a great red bull to firmly hold this rock in place. It has forty thousand heads, forty thousand horns, and forty thousand feet, and the distance between each pair of its feet is equivalent to a year’s journey. The bull bears the rock upon its horns and back. This bull's name is Leyunan. Then Almighty God created a great fish to secure the bull’s foot, such that the seven seas are but a single drop in its mouth. Beneath this fish lies another vast sea where this immense fish remains settled and motionless. Following this, Almighty God created seven layers of Hell beneath this sea, which rests upon the great sea.” Our esteemed readers should bear in mind the reminders in the biography when reading this passage quoted in the footnote.
Similar narration can be found in Tabarani, Mu’jam al-Kabir, XI/27, H. no: 10949; Haythami, Majma’u’z-Zawa’id, I/280, H. no: 346.
The Seven Planetary Bodies (Sab'a-i Sayyara): These are the Moon, Mercury, Uranus, Sun, Mars, Jupiter, and Saturn.
Mount Qaf was considered a mountain encompassing the world. During the time when the world was believed to be flat, it was a widespread belief among Jews, Greeks, and Arabs that the circumference of the world was surrounded by an endless ocean called the Sea. Mount Qaf lies beyond this Ocean, encompassing both land and sea. The legendary bird, Simurgh (Anqa), also nests on Mount Qaf. (Encyclopaedia of Islam, Vol. I, p. 314.)
Beneath this is the sixth heaven, composed of fresh pearls. Its name is Raka. The angels in the sixth heaven are servants (ghilman) with faces as fresh as roses. All have prostrated themselves out of reverence for God and made “Subhan Rabbī kulli shay’in” a constant remembrance upon their tongues. The name of their leader is Kamhail, guardian of the sixth heaven. Beneath it lies the fifth heaven, composed of red gold. Its name is Denika. The angels there are in the form of Houris. All remain in a posture of humility and reverence out of fear of God. Their remembrance is: “Subhan al-Halik an-Nur wa bi-hamdih.” The name of their leader is Samhail, guardian of the fifth heaven. Beneath it lies the fourth heaven, composed of white silver. Its name is Erkalun. Its angels are in the form of horses. Their remembrance is: “Subhan al-Maliki’l-Quddus Rabbuna wa Rabbul Malaikati war-Ruh.” The name of their leader is Kakail, guardian of the fourth heaven. Beneath it lies the third heaven, composed of yellow topaz. Its name is Ma'un, and its angels are in the form of eagles; their remembrance is: “Subhan al-Hayyi alladhi la yamutu.” The name of their leader is Safdail, guardian of the third heaven. Beneath it lies the second heaven, composed of red topaz. Its name is Kaydum. All the angels there are in the form of camels. Their remembrance is: "Subhana zi'l-izzati wal-jabarut." The name of their leader is Mencail, guardian of the second heaven. Beneath it lies the first heaven, composed of green seraphine. Its name is Berkia; its angels are in the form of cattle.
Their remembrance is: “Subhan zi’l-mulki wal-malakut.” The name of their leader is Ismail, guardian of the world's heaven. He is a great and beautiful angel, a representative of Mikael, who distributes rain to all places. Drops fall where he has calculated them to land, and clouds travel only to the regions he directs.
Beneath these veils lies the Sea of Scattered Pearls (Bahr-i Masjur), beneath it the Sea of Spreading Pearls (Bahr-i Rakk-i Manshur), beneath it the Sea of Sought-After Sustenance (Bahr-i Rizk-i Maksūm), beneath it the Sea of Favors (Bahr-i In’am), beneath it the Sea of Vessels (Bahr-i Kumkam), and beneath it the Sea of Life (Bahr-i Hayvan). And all these seas are a metaphor for the inexhaustible treasures of Almighty God. Beneath these seas lies the seventh heaven, composed of brilliant light, and according to one narration, red topaz. Its name is Ariba, and it is filled with sublime angels. The angels worthy of reverence there are in human form. Their constant remembrance is: “Subhan Allah wa bi-hamdih adada halkihi wa zinata arshihi wa midadata kalimatihi.” They know none other than Almighty God and do not even glance at one another.
Okay, here's the translation of the provided text, aiming for faithfulness and preservation of meaning within a classical Islamic/Sufi context. I have omitted any translator notes or commentary as per your instructions.
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The most exalted praise be to Allah, the Lord of the worlds.
Concerning the Divine Throne (Arsh): It is established upon the waters of nothingness, and its pillars are the seven heavens. The distance between each heaven and the next is five hundred years’ journey. Upon the Arsh rests the Pen with which the decrees are written, and the Tablet (Lawh) upon which they are inscribed.
Around the Divine Throne circle seventy thousand veils of light. Beyond these veils are the Noble Angels (malaikah mukarramin) and spiritual beings (ruhānīyyīn), who constantly glorify Allah. Their chief is Raykail, guardian of the seventh heaven.
Regarding the Exalted Domain (Bayt al-Ma’mur): It is a crimson dome of red ruby in the Garden of Paradise. When Allah caused Adam (peace be upon him) to descend from Paradise to earth and His repentance was accepted, He brought down the Bayt al-Ma'mur from the highest paradise to this world, to the place where now stands the Ka’bah, as a memento of Paradise for him to visit and circumambulate. The Bayt al-Ma'mur had two gates, one facing east and one facing west. Within the Bayt al-Ma'mur are three lamps of light, and the radiance of their light illuminates the sacred precinct (haram) of the Ka’bah.
This describes the essence of the Great Throne (Arsh-i a'zam) and its esteemed bearers.
With these fourteen kinds of spirits, the realm of existence (malakūt) is perfected. The most pure, pristine, and beautiful aspect of the universe – the unseen realm (ghayb), the Divine realm (lāhūt), and the sovereign realm (jabrūt) – are named. The realm of spirits (ʿālam al-arwāḥ), the realm of meanings (ʿālam al-maʿānī), and the realm of commands (ʿālam al-amr) reside in its center. And the most inferior, dense, and proximate to bodies is called the realm of abstractions (ʿālam al-mujarradāt), the intermediary realm (barzakh), and the realm of forms (misāl).
THIRD CHAPTER
The blessed banner known as the Banner of Praise (Livā’ Hamd) has been bestowed by Allah upon His beloved Prophet. On the Day of Resurrection, the community of Muhammad (peace be upon him) will gather beneath this glorious banner, and the most praised Prophet will attain the exalted station promised to him (maqām-i mahmūd), and intercede for his community gathered under the banner of praise.
Among the rivers of Paradise is the River Kafur, the River Salsabil, the River Al-Tasnīm, and the Sealed River (Rahik al-Mahtūm). In addition to these mentioned, there are countless rivers flowing in Paradise, each surrounded by ten thousand lofty trees laden with fruit.
Allah has filled each of the seven seas with creatures of every color and hue, like fish swimming within them. And beyond the seventh heaven, which forms its wall, He created a great serpent that encircles the mountain Kaf, coiling its head upon its tail. In this state, it constantly glorifies Allah until the Day of Judgment. The seven layers of earth, resembling a ship, churn and tremble restlessly amidst these seas, for which Allah has appointed a great angel. Beneath the seven hells, He created a fierce wind. This wind is situated above the layers of Sa’ir and Sāqir. Then Allah created veils of darkness (zulmat) beneath this wind. The knowledge of creation extends only to these veils; only Allah knows everything in His dominion and what is within it.
The first layer of hell is called Hell, whose torment is lighter than the others, reserved for the sinful among Muhammad’s community. The second layer is Sa'ir, where Christians are confined. The third layer is Sāqir, where Jews reside. The fourth layer is Jahim, with its severe torment for apostates and devils. The fifth layer is Hutama, wherein lies the Well of Ghaffār, the abode of Ya’jūj and Mājūj and the disbelievers. The sixth layer is Lazā, prepared for idolaters, fire-worshipers, and sorcerers. The seventh layer is the deepest, called Hāwiya, which will contain the godless, heretics, tricksters, liars, and hypocrites; its fire and wrath are greater than all other layers of hell. There are more than seven thousand layers within these seven layers of hell.
For forty years, this universe remains desolate, empty, and forlorn like ruined dwellings. Then Allah asks with His majesty, “Whose is the kingdom today?” Since no one exists in the universe besides Him, He replies to Himself, "It belongs to Allah, the One who conquers all."
The seven heavens have countless closed gates of red ruby, and the key to all these gates is the name "Allah is Greater" (Allahu Akbar). The gatekeepers open each gate with the permission of its guardian. The distance between each of the seven heavens and the next is five hundred years’ journey. It should be known that the distances given for the seven heavens are not definitive, but rather a figurative expression. For Allah's power is limitless. According to authentic reports, the appearance and form of the seven heavens resemble seven tents settled upon the eight Kaf mountains; the eighth Kaf mountain encompasses the earth within the world heaven. The circumference of the heavens ends on these Kaf mountains.
As for the clear signs of the Hour (Qiyāmah), there are ten of them.
WARNING!
It must be remembered that everything written up to this point pertains to religious matters, explanations related to belief. It is essential and obligatory for every believer to have firm faith and confirmation in all these truths mentioned here, as they constitute fundamental principles that complete the faith. Therefore, it is extremely dangerous and misguided to measure these with the limited capacity of reason, but rather to contemplate them with a heart filled with devotion.
Our goal is to attain nearness to Allah through spiritual means. To reflect upon His greatness and to mention Him with reverence befitting His majesty.
Having conveyed the aforementioned accounts with the hope that they may be beneficial, know that we have addressed narratives concerning the immensity of the cosmos within the framework of verses from the Noble Qur’an and venerable hadith. We suffice with this much, refraining from delving into further details regarding the subjects presented, hoping to impart a general understanding to the reader. However, our master, Sayyid Sharif (may Allah have mercy upon him) [424], a leading scholar among Islamic savants, a great saint, and a master of investigation and research, has stated:
“The science of astronomy is a most beautiful aid for those who contemplate the perfection in the creation of the heavens and the earth, and for those who desire to recognize the power of Allah, the greatest Artificer.” Imam al-Ghazali [425] (may Allah have mercy upon him), a source of inspiration and illumination in nearly all fields of knowledge, has also stated: “A person who lacks knowledge of astronomy and anatomy falls short in fully comprehending the power of Allah.” Because we deemed it appropriate to present and explain a portion of the astronomical structure of the cosmos and a portion of human anatomy, thereby bringing these two branches of knowledge and their scholars to public awareness.
May it be that by examining this much, you acquire knowledge, freeing yourself from the darkness of ignorance. May you enter the halls of wisdom and knowledge and gain familiarity with encyclopedic subjects accessible to all. May you attain knowledge of the essence of wisdom, thereby finding a path towards the summit of truth; may you acquire knowledge of the true nature of existence and the secrets of spiritual states. May you make conjectures regarding the hidden secrets of the cosmos, knowing the material conditions of the world as they are or ought to be. May you attain maturity in recognizing your own being, and from that, progress to the bliss of knowing (marifa) of Allah.
O Allah, the Necessary Existent (vâcibü’l-wujūd)! O most generous and bountiful of those who give! Shower upon us the lights of Your boundless mercy, and make it easy for us to truly know Your exalted essence!
O Allah! We glorify You. And we know nothing but what You have taught us, and understand nothing but what You have explained to us. We possess no knowledge (marifa) of truth except that which You have inspired in our hearts. For you are the One who knows all things perfectly; wisdom is in all Your actions; You have dominion over everything. You are the Generous, the Bestower, the Most Forgiving, the Merciful. Amen.
O He whose mercy aids His servants; O most merciful of those who forgive!
[424] Ali b. Muhammad es-Seyyid ash-Sharif (1340-1413) was born in the region of Esterabad (Jurjan). He died in Shiraz in 1414. He authored a philosophical dictionary called *Tarifat*. He also has commentaries on topics related to theology and philosophy.
[425] Muhammad b. Muhammad b. Muhammad b. Ahmad (1058-1111) was born in the village of Ghazal, in the city of Tus, Iran. He passed away in the city of Tus in 1111. He has many valuable works.
In the first section, we will explain, with a wise style and measured discourse, the order of creation in the realms that are mirrored by forms, what essences (substances) are that are independent of anything else, and what accidental beings (accidents) are that depend on another essence for their existence, and their characteristics; the shapes of visible things (appearances), and their various conditions; the images and wisdoms of the realm of bodies and essentials; how formations and separations occur in the universe; and the animal kingdom.
Through the command "Be!" we will explain, in four chapters, the order of creation in the realms, the characteristics inherent in the essence of the cosmos, and the qualities of those created afterward, using rational proofs discovered by Islamic philosophers.