In the world, it unites with equal subtlety in relation to ḥaqīqa (inner reality). It equalizes the realities of the nafs (nafs, the lower self), reveals the maʿrifa (gnosis, experiential knowledge of God) of the foundation, and clothes the ruh (ruh, the spirit) with the most beautiful lights. What is false and counterfeit disappears. Thus, those who know Allah and His rulings, whether the difficult matters have been recorded or not, solve them. They clarify obscure issues, explain difficulties, open the paths of artistry to the hearts of artisans, and beautify the places of melody in the names. Rivers of maʿrifa flow into the hearts (qalb, the heart) of the ʿārifūn (gnostics), and springs of knowledge gush forth in the nafs of the scholars. In the hearts of the possessors of ḥikma (ḥikma, wisdom) who are muḥaqqiq (verifiers), the wisdom and the secrets of secrets are exalted.
Successive unseen descents (ghaybi tanazzulāt) occur, and at the furthest branches of the sidrat al-muntahā (the Lote Tree of the Utmost Boundary), the Rahmanic secrets are elevated. Through the murabbī (spiritual educators) shaykhs, the doors to afflictions and their remedies are opened, and knowledge (maʿrifa) is given regarding maintaining balance in the rebellious and non-rebellious forms of carnal desires of the nafs. Thus, the results of their spiritual striving (mujāhada) become manifest upon the people of mujāhada. (Letāʾif, 117)
(My descent to the cosmos after becoming privy to these secrets) happened as follows: Allah, in an instant, brought the world of secrets and the world of lights to the same level. Thus, the distress of the longing one was relieved, the fire of yearning was extinguished, sudden changes occurred in hearts, maʿrifa diminished, the descents ceased, the maqāms (spiritual stations) that were imagined became veiled, the source of knowledge regarding ailments and cures was cut off, and the secrets that had come before disappeared. (Letāʾif, 120)
Know that when the Exalted Truth (Ḥaqq Taʿālā) wishes to strengthen His servant by granting him His wisdoms, He bestows upon that servant the lights of describing Himself and His attributes, and thus destinies descend. At that time, the lights precede that servant, and the servant is with his Lord, not with his nafs. In this way, the servant becomes strong against his troubles and resilient against the desires of the nafs. For Allah helps them to submit to destiny and to endure the continuous flow of lights.
Whether Allah aided them in bearing the rulings that would open the door of exposition, or aided them in bearing the tribulations that are the arrivals of ihsan (ihsan, spiritual excellence).
Whether, as a witness (shāhid) to their good choices, He gave them strength to accept destiny, or, in the presence of His decree, He strengthened them with sabr (sabr, patient endurance) because they knew of the existence of His knowledge while in ḥāl (ḥāl, spiritual state).
You may say that they were tried by destiny, knowing that He would be seen, or that, in the manifestation of His acts, He made them patient through the existence of His Beauty (jamāl).
Their patience with destiny is because they know that sabr leads to riḍā (riḍā, contentment with God's decree), or you may say that their patience with destinies is the unveiling of veils and obstacles.
If you wish, their sole strength against the difficulties of obligation is the arrival of the secrets of taṣrīf (taṣrīf, divine disposal), or you may say that their patience with their destinies is because they know that in those destinies are Allah's grace and ihsan.
These ten reasons necessitate that the servant be patient, show sabāt (sabāt, steadfastness) against the rulings of his Lord, and be strong during the arrival of rulings. It is He who grants all these as His own ihsan. It is He who bestows this upon the people of ināya (divine favor).
When lights (anwār) come to a servant, the nearness of the Truth (qurb-i Ḥaqq) is unveiled to him. Such rulings come only from Allah. The servant knows that this is a consolation from his Lord and a reason for him to be patient. (Tanwīr, 4)
O Opener of secrets
O Manifestor
Have mercy, O Most Glorious
Save us from strangers
My thought is like fire
With the light that enlarges the eyes with dahsha (dread)
(See also nūr-zulma (light-darkness))