Lahz is an ishāra (allusive sign) arising from the surplus of yaqīn (certainty) bestowed as ihsān (spiritual excellence) upon the inner eyes of the heart in the unseen realms. (Lumaʿ, 431)
Lahz is the blink of an eye. Its first subtlety is to contemplate the virtue that brings joy before it is mixed with the anxiety of deception, except for what is established with the Real (al-Ḥaqq). This joy leads to shukr (gratitude), but what subsists with the Real is excluded. The second is to contemplate the unveiling of nūr (divine light). The third is to contemplate ayn al-jamʿ (the eye of union). (Rawḍa, 490)
āʾiha/lāʾima (see: lawāʾiḥ-lawāmiʿ-tawāliʿ-tawārik-shawārik-qādiḥ) latīfa/latāʾif (first) / āā.k) ) Latīfa is an ishāra that appears in the intellect and sparkles in the mind. Its meaning is so subtle that it cannot be contained in expressions. (Lumaʿ, 448)
Latāʾif are ishāras that come to the qalb (the heart) due to the subtlety of the ḥāl (spiritual state). (Hujwīrī, 467)
Latīfa is your awareness that the Real (al-Ḥaqq) is with you. (Iṣṭilāḥ, 534)
The Sufis use latīfa in two senses. First, they mean the reality of the human being. In this sense, the body is the vehicle of the latīfa, its locus of management, and the instrument for acquiring both material and spiritual knowledge. At the same time, they use latīfa to mean an ishāra that appears in the intellect and cannot be contained in expressions, whose meaning is extremely subtle. Latīfa is one of the sciences of taste (dhawq) and spiritual state (ḥāl). (Futūḥāt, TI, 492)
Latīfa is an ishāra that appears in the intellect and sparkles in the mind, which cannot be contained in expressions. (Kāshānī, 73; Jāmiʿ, 94)
When the dhākir (one who practices dhikr) becomes oblivious to himself and forgets the world, with only a trace of consciousness remaining and his senses lost, he ceases his dhikr, and, following that state, prepares his qalb for the arrival of the wird (litany) and the descent of divine effusion (fayḍ) by waiting in a state of attentive presence. For, even if he does not comprehend them in a short time, many things may come to him. Afterwards, if he wishes for the continuation of these effusions, he opens his eyes. After the afternoon prayer, he sets aside a specific time for himself and, without engaging in dhikr, performs only a spiritual connection (rābiṭa) with his qalb in attentive presence.
Necessary attribute of ḥaqīqa (inner reality) in itself.
If the dhākir has so firmly established dhikr in his qalb that he cannot bring anything other than Allah to his qalb even when he tries, he has reached the rūḥ (the spirit). The rūḥ is a latīfa located beneath the left breast. Then he reaches the sirr (the secret), which is on the left side of the chest, above the qalb. Then he reaches the khafī (the hidden), which is on the right, above the rūḥ. After that, he reaches the akhfā (the most hidden), which is in the middle of the chest.
These five latāʾif are the world of command (ʿālam al-amr), created by Allah's command "kun" (Be!). This world is a non-material realm composed of the latāʾif of the world of command and the latāʾif of the world of creation (ʿālam al-khalq), which consists of the four elements: air, water, earth, and fire. Ultimately, dhikr reaches this nafs (the lower self). The nafs is in the brain, and the four elements are placed there. All these loci are, in sequence, the loci of dhikr. The order of the latāʾif after the qalb is according to this sequence. When dhikr is firmly established in the latīfa of the nafs, the sultan of dhikr appears. This means that dhikr encompasses the entire body of the human being and even all horizons. (Bughyat, 145)
Latāʾif... The Mujaddid Imām Rabbānī and his followers have explained that the human being is composed of ten latāʾif: five from the world of command and five from the world of creation. The first five (from the world of command) are the qalb, rūḥ, sirr, khafī, and akhfā. The second five are the nafs and the four elements (air, water, earth, and fire). The world that arises by the command "kun" is called the world of command, and the world created in stages is called the world of creation. The circle of possibility encompasses both these worlds. Half of this circle is the part from beneath the Throne (ʿarsh) to the earth; the other half is the part above the Throne. This is the world of command.
The world of creation is beneath the Throne. When Allah created the human body, He placed the latāʾif of this world of command in the aforementioned loci within the human body so that they would be attached to and enamored of it. If the help of the Real (al-Ḥaqq) overcomes the servant's state, He sends him to the service of one of His awliyāʾ (friends of God), who then commands him to purify and cleanse his inner being through ascetic discipline (riyāḍa) and spiritual struggle (mujāhada), and, through the blessing of abundant dhikr and contemplation (tafakkur), directs his latāʾif to their origins. (Jāmiʿ, 63)
Murāqaba (spiritual watchfulness) consists of awaiting the effusion from its source and contemplating its arrival. Murāqaba is one of the latāʾif of the sālik (spiritual wayfarer). This latīfa is regarded as the source of effusion. For this reason, they have designated a murāqaba for each maqām (spiritual station), and thus have also designated the murāqaba of aḥadiyya (Divine Oneness) for the circle of possibility.
The murāqaba of aḥadiyya is the contemplation of the Divine Essence of Aḥadiyya, who possesses all attributes of kamāl (perfection), is free from all deficiencies, and is named with the blessed name of Allah. For this reason, it is considered that effusion comes to the latīfa of the qalb from Allah, the Exalted. Sometimes the servant engages in this murāqaba without dhikr, but dhikr without murāqaba is of no benefit. (Jāmiʿ, 64)
Necessary attribute of ḥaqīqa (inner reality) in itself (L1ā) āā.ākI 8539) Necessary attribute of ḥaqīqa in itself; by the expression "specific to the Essence," what is meant is not the reason for being necessary to the Essence, but rather that which is itself specific to the Essence. (Hayākil, 94) Lece (seeking refuge, supplication) is the qalb's turning to Allah with sincerity of need and hope. (Lumaʿ, 444)