(see also mevt-i ahdar; murakka'a/murakka'āt)
lümme/lümem Khawāṭir (types): That which comes to the qalb (the heart), if it is from the category of habit or carnal desires, is called lümem. For these are either the khāṭir (passing thought) of the nafs (the lower self), or the khāṭir of the enemy (shayṭān, i.e., Satan) due to envy, or else it is a hems (whisper) coming from the angel. (Küt, I, 126)
In the qalb, there is a lümme (a group of angels) composed of angels. This group urges towards good and threatens with affirmation of the Truth (God). There is also the lümme of the enemy (shayṭān), which threatens with evil, denial of the Truth, and with holding one back from good. This matter has been narrated from Ibn Masʿūd. Ḥasan al-Baṣrī said: These are two anxieties that circulate in the qalb; one is from Allah, the other is from the enemy (shayṭān). May Allah have mercy on the servant who, when anxiety comes, waits in his anxiety. That servant accepts what comes from Allah and struggles against what comes from the enemy. (Gunye, 1, 101)
The Sufis, in order to follow the one who received this knowledge from the Prophet, did not distinguish what was in their qalb as this lümme or that lümme. This lümme is either a presence occurring in the qalb from the angel, or a touch coming from the shayṭān. (Letāʾif, 35)
(See also khāṭir/khawāṭir or khatra/khaṭarāt)
luṭf-qahr I — Sometimes, it remains, with the annihilation of one's desires and when one does not will anything in this regard, it is Allah's support for the servant by keeping his nafs away from its inclinations. Luṭf (grace) is the preservation of the secret (sirr), the continuity of witnessing (mushāhada), and the establishment of the ḥāl (spiritual state) in the station of istiqāma (uprightness). This state continues up to the point that some Sufis have described as the fulfillment of the karāma (a saintly wonder) willed by the Truth (God). These are the people of luṭf (grace).
Another group has said: Karāma is when the Truth (God) turns the servant from the desire of his nafs to His own will, subduing him without desire. So much so that if he, being thirsty, were to dive into the sea (to quench his thirst), the sea would dry up (by the manifestation of Allah's power contrary to his will). (Hujwīrī, 458)
mā'-yi quds 595