Eb (father) has received this name because he nurtures the three things that come after him, also called the mawālīd-i thalātha (the three things that arise from him): the intellect (ʿaql), the nafs (the lower self), and the body (jism). He is the source of the effusion of life. (Heyākil, 99)
Ebunā means "our father, our beginning, our origin." The ancients used to call their beginnings (their ancestors) ābā. As will be mentioned later, the first prophets, especially Jesus (peace be upon him), were called this. When those who came after them appeared, they were made superior, meaning they were made the origin. (Heyākil, 96)
Ebuhā is the first of the kind of the lineage that has a beginning. (Heyākil, 101)
Ebī and ebikum mean "my Lord and your Lord." The ancients used to call their beginnings ābā. Not only in the sense understood by Christians. (Heyākil, 104)
ebdār/ibdār Ebdār is the person whom Allah has appointed as an example of the manifestation of His decree in the world, and who is the khalīfa (divine vicegerent) who appears in the world with Allah's names, rulings, mercy, wrath, vengeance, and forgiveness. Just as the rays of the sun appear on the moon and illuminate it completely, so the moon is called badr (full moon); the sun sees itself in the mirror of the essence of the full moon and clothes it in light, and thus it is called badr. In the same way, the Exalted Truth sees Himself in the mirror of the essence of the khalīfa who rules in the world with His decree. The Truth bears witness only to this person who manifests the light of knowledge. (Futūḥāt, II, 545)