The one called Azim in the malakūt (angelic) realm
is a person who knows Allah and His verses (āyāt). Allah has entrusted the subtleties of His knowledge to that person's qalb (the heart), has made him privy to secrets hidden from others, has chosen and preferred him, has drawn him near, refined him, brought him to the gate of intimacy, expanded his breast to receive these secrets and sciences, and, in place of the prophets, made him a specialist, a caller for His servants, a warner to them, a proof (ḥujja) for them, a bearer and bringer of hudā (guidance), an intercessor, one who seeks intercession, a truthful one and a ṣiddīq (the utterly truthful). (Futūḥ, 77)
No equivalents for the words sharáhim and bathami have been found in dictionaries. However, upon examination, it is observed that in Indian doctrines, there are concepts such as bhūtagena (beings), bhūtātmān (the fundamental nafs, fundamental essence), bhūtāni (the five elements: air, fire, water, earth, and the primordial ether or substance from which these arise), shrāmana and s/ramana (sacred pilgrim). It is understood that Hallāj, known to have traveled to India, was aware of these concepts.
Considering that a negative attitude regarding Iblis is described here, it can be surmised that the word sharáhim refers to the concept of shrāmana, meaning the path and stages of life; and that bathami refers to bhūtātmān, meaning nafs (the lower self), or to bhūtāni, meaning material elements. Therefore, it has been concluded that translating sharáhim as life modes and bathami as nafs-related or material is appropriate. Given that belief movements nourished by Indian culture at that time were described as heretical (zindīq), it is also deemed suitable to explain the concept of berhemi, meaning 'Brahmanic,' as 'heretical.' For more information, see: Ananda Coomaraswamy, Hinduism and Buddhism, trans. İsmail Taşpınar, Kaknüs Publishing, Istanbul 2000, pp. 28-30, 60-61, 66. (editor's note)
bā' bā Bā, isharat (indication) to the first of the possible existents, which is the second level of wujūd (existence). (Kāshānī, 35; Jāmiʿ, 78)
bā' of Bismillah/bā min Bismillah (āl geli ya si)
They asked Shiblī, "What indications are there in the bā' of the Basmalah?" He replied: "Souls, bodies, and movements do not subsist by themselves, but by Allah." (Lumʿa, 124)