It is the knowledge of the unseen, the knowledge of tahajjud.
It has neither a sensation nor a gaze.
It is at the level of ayn (essence).
Sensation and gaze descend to it.
There is a form in its essence.
With it, all forms are elevated.
If its Creator calls it to the miʿrāj (ascension),
every level grants it a station (maqām).
This sleeplessness, which does not soothe the pain of the night,
when it takes captive the eyelids,
when the morning rises on the horizon of the eyes,
a wall stands before it
from among the exalted names.
(Futūḥāt, 1, 219)
It is the knowledge of contemplation, the knowledge of tawāliʿ (spiritual illuminations).
Those who stack the layers are the tawāliʿ.
The knowledge of outcomes is its companion.
This companionship makes it belong to thought.
They are proofs.
If you realize its forms,
like the woman who is with the man,
as a proof for the highest creation that unites them,
they become proofs for its reality
of the command "Be!" (kun) in the world of forms.
(Futūḥāt, 1, 226)
ilm-i waʿẓ (Sas 4 4İs) This is the knowledge that teaches one to live as a zahid (ascetic) in the world (dunyā) and to desire the hereafter. (Rawḍa, 176)