Barzakh is the realm of testimony (ʿālam al-shahāda) that exists between the world of bodies and the world of meanings. (Istilāḥ, 540)
Barzakh is a state that separates the known from the unknown, the existent from the non-existent, the stable from the transient, and the thinkable from the unthinkable. In technical terminology, this is called barzakh. It is conceivable in itself, and nothing other than imagination (khayāl) is the comprehensive barzakh (barzakh al-jāmiʿ). When you, as one possessing intellect (ṣāḥib al-ʿaql), perceive it in a state (ḥāl), you realize that you have perceived something pertaining to existence, your gaze turns toward it, and you know with certainty that there is no evidence for anything being there. (Futūḥāt, I, 380)
Barzakh is the third thing that separates two things. It is also called the world of similitudes (ʿālam al-mithāl). That is, it is the barrier between the world of dense bodies and the world of abstract spirits (mujarrad), i.e., it is the barrier between this world (dunyā) and the hereafter (ākhira). Subtle unveiling (kashf) occurs from it. (Kāshānī, 36; Jāmiʿ, 78)
The third abode or station (mawtin al-thālith) is the barzakh, the veil or barrier between this world and the hereafter. The Shaykh (Ibn ʿArabī?) said: Know that barzakh is a veil that separates two things, like the line that separates the sun from darkness. As in Allah's clear exposition (bayān) regarding the mingling of the two seas: "Between them is a barzakh, so they do not transgress." (al-Raḥmān 55:20) The meaning of the expression "yabghiyān" in the original Arabic of the verse is that one of the seas does not mix with the other. Therefore, the sensory eye cannot perceive the veil that separates them; if it could, then it would not be a barzakh. Thus, the barzakh is named for the interval between the known and the unknown, the existent and the non-existent, the negative and the positive, the rational and the non-rational. This is imagination (khayāl). When you, as an intelligent person, perceive it, you know that you have perceived something related to existence, you witness it, and you know it with certainty. For this reason, it is something whole and fundamental. (Asfār, 54)
barzakh al-jāmiʿ "Barzakh al-jāmiʿ" is the first determination (taʿayyun) and the station of oneness (wāḥidiyya) that is the origin of all barzakhs. For this reason, it is also called the first barzakh (barzakh al-awwal), the greatest barzakh (barzakh al-aʿẓam), and the supreme barzakh (barzakh al-akbar). (Kāshānī, 37; Jāmiʿ, 78)
bawādiḥ (see bādiʿ/bawādiḥ)
bawādiḥ-hujūm/hawājim: Bawādiḥ are things that suddenly and unexpectedly come to the heart (qalb) from the unseen. This state brings about either joy or sorrow in the heart. Hujūm is that which comes to your heart by the strength of the moment, without your own effort. There are various types according to the strength or weakness of the influx (wārid). The heart of the bawādiḥ is also...