Khawāṭir (their types); That which comes to the qalb (the heart)... if it concerns planning or greed regarding permissible matters, it is called umniyya and emel. For these are either the khāṭir (passing thought) of the nafs (the lower self), or the khāṭir of the enemy (Satan) due to envy, or else a hems (whisper) coming from an angel. (Kūt, I, 126)
Emel means rajāʾ (hope), and it is related to the qalb's connection with baqāʾ (subsistence in God). One who has much emel spends his time accumulating wealth and acquiring things. Death does not come to his mind; he consigns it to forgetfulness. So much so that he becomes someone who believes he will live the longest. (Jāmiʿ, 145)
(See also khāṭir/khawāṭir or khatra/khaṭarāt)
amr-idhn — In the noble verse, the attribution of the word idhn (permission) in the phrase bi-idhni (with the permission of) to Allah means to allow the occurrence of that which is permitted to be done. If speech is added to this permission, then it becomes an amr (command).
In the inner (bāṭinī) sense, it is a nūr (light) present in the qalb, by which the qalb attains presence and becomes singular (distinguished from others). This is not evidence for the absence of isma (infallibility). Sometimes, by the word idhn, what is meant is the will (mashīʾa) for all beings. This is to relate the movement or stillness of things to Allah's will. That is, every atom moves or stands still only by His permission. The ruling of this permission is not valid as evidence when it contradicts the law of the sharia (the sacred law) or the adab (spiritual etiquette) of ḥaqīqa (inner reality). Understand this point well! (Qawānīn, 84)
amr bi'sh-shayʾ (commanding a thing) — To be able to command something is only possible after it has been determined to be a 'thing' and selected in the command. Here, according to verification, there is no other determination than to assign it. The statement of the Greatest Shaykh Ibn ʿArabī, 'The command necessitated,' is the answer to the Divine will, that is, to His desire to see His Essence by creating the world as an unpolished mirror. To say 'the command necessitated' means that ruʾya (vision), or the Divine decree, or the love (maḥabba) which is the origin of the sought vision, necessitated it. Or it may be the answer to an omitted condition. That is, since Allah Most High created the cosmos as an unpolished mirror, the Divine decree required the polishing of the mirror of the world, that is, the aspect decreed by God. Surely, the world's being a mirror is not from the aspect of a determination belonging to the ruling of possibility (imkān), but rather, it is from the aspect of the command that requires the mirror of the cosmos to be unpolished so that vision is possible within it. Just as the determination of one is necessary, so is the determination of the other. The attribution of the name to the named, that is, the naming of the world as a mirror, is possible. (Ṣufyāvī, 18)