ʿIbra (lesson, admonition) refers to the outward states of people that are noticed and considered in relation to matters of good and evil, the events that befall one in the dunyā (this world), matters that transfer from there to the hereafter, and the inner realities of affairs until their outcomes become manifest. This encompasses all forms of ʿibra, from the observation of ḥikma (wisdom) in the outward aspects of creation, to the witnessing of the Wise (al-Ḥakīm), and even the vision of the Real (al-Ḥaqq) in all things, including all lessons from the outward to the inward of existence. (Kāshānī, 130; Jāmiʿ, 90)
(See also: fikr; tafakkur and tadhakkur)
Ibtilāʾ (trial, test) (sign of ibtilāʾ): The sign of a trial that covers and cleanses sins is to endure it in the best manner, without any complaint, sharing one's fears and anxieties with those around, and compelling oneself to fulfill and obey the commands. The sign of a tribulation and test that will elevate the servant's rank is contentment (riḍā) before the acts of Allah, the God of the heavens and the earth, acceptance (ijāba) and conformity, tranquility and serenity of the nafs (lower self), and, as time passes and these states unfold, to become annihilated (fanāʾ) in them. (Futūḥ, 107)
(See also: balāʾ/balwā; imtiḥān)
Ijāba (response, acceptance, answering a call) is of two kinds: ijābat al-imtithāl is the response of creation (khalq) to the Real (al-Ḥaqq); ijābat al-imtinān is the response of the Real to creation.
The response of creation to the Real is based on reason, while the response of the Real to creation is based on transmission (naql), for Allah Most High Himself has informed us of this. His describing Himself as near in the matter of response is because He has informed us that He is closer to man than his jugular vein. He likened His nearness to His servant in response to the nearness of a person whom one calls upon to do something.
There is no interval between supplication (dua) and response (ijāba)—that is, hearing (samāʿ). Rather, the time of supplication is the time of response. Allah's nearness to the servant in responding to his supplication is like the servant's nearness to himself when he calls. Allah's acceptance or non-acceptance of the servant's supplication at times is similar to the servant sometimes doing or not doing what his own nafs desires for some reason. This similarity is due to the servant being created in this manner. (Futūḥāt, IV, 256)
Ijtibāʾ al-maḥḍ/ijtibāʾ al-ṣirf (pure election): Some Sufis have specialized in ijtibāʾ al-ṣirf (pure election), while others have specialized in guidance (hudā) on the condition of turning to the Real through repentance (tawba) at the beginning. (Ijtibāʾ means to choose.) Ijtibāʾ al-maḥḍ is the special grace (fayḍ) Allah bestows upon His servant, a blessing given without effort. It does not depend on the servant's acquisition. This state occurs solely by Allah's will and determination, without the servant having strived to reach this rank. A group of Sufis have been recipients of this divine favor, and because the veils over their hearts (qalb) have been lifted and the lights of certainty (yaqīn) have swiftly reached them, this state has increased their desire for striving and advancement, and they have tasted the sweetness of performing righteous deeds. Living such a delightful life has been a great source of joy for them. The unveiling (kashf) they have experienced has enabled them to perform even the most difficult deeds with ease, just as the magicians of Pharaoh, through the pure knowledge granted to them, were able to withstand his threats. (ʿAwārif, 35)
(See also: kashf/kushūfāt)