It has also been named as the station of perfection (ekmeliyyet ḥaḍrat), the rank of ranks (martaba-i marātib), or the rank of the ranks of degrees. The reason for this naming is that all the ranks manifest there with the judgment of distinction (tamayyuz), that is, in that rank, the names begin to be differentiated from one another. Thus, this rank gives each of the divine names, attributes, modes (shuʾūn), considerations (iʿtibār), and relations (iḍāfa) their full and complete due. (Marātib, 15)
One of the marātib-i wujūd (levels of existence) is also called the wujūd-i sāri (pervasive existence), which is the rank of raḥmāniyya (the station of Divine Mercy). The Prophet (peace and blessings be upon him) alluded to this as the Breath of the All-Merciful (nafas al-Raḥmān). This is the ḥaḍrat al-Raḥmān (Presence of the All-Merciful), in which His mercy, encompassing all things through cosmic and divine multiplicity, is completed. In this respect, the ḥaḍrat al-Raḥmān encompasses both the divine multiplicity that manifests the names and attributes and their effects, and the cosmic multiplicity that is brought into the realm of existence by preferring existence over non-existence, and has allocated His mercy universally to all.
Another of the marātib-i wujūd is the rank of rubūbiyya (lordship). In this rank, ʿubūdiyya (servanthood) becomes determined, and through the effect of hayba (awe) and uns (intimacy), the loci of majesty (jalāl) and beauty (jamāl) are revealed. This rank is the station of kamāl (perfection) and exaltedness. It is the highest meclā (assembly) and the sacred locus of witnessing, encompassing all things with a holy gaze. The names of tanzīh (transcendence) return to it, and sanctification is particularized only through it. This is the place called ḥaḍrat al-Quds (the Presence of Holiness). Prophets have been sent from this rank, sharia (the sacred law) has been legislated from this rank, scriptures have been revealed from this rank, and the reward for the obedient and the punishment for the rebellious have been determined there. This rank is the place where the prophets—may Allah's salāt (blessings) and salām (peace) be upon them all—are designated, not in terms of their ḥaqīqa (inner reality), but in terms of their prophethood and messengership. (Marātib, 16)
Another of the marātib-i wujūd is mālikiyya (sovereignty). Mālikiyya is the rank where command and prohibition penetrate. For the sultan is sovereign over his dominion, and one under his authority cannot reject his command or prohibition. When Allah Most High says to something "Be!" (kun), it is from this manifestation. For the subjects obey the sultan. The difference in the command that comes from the rank of rubūbiyya is a kind of tarbiya (nurturing). For this reason, the command has come through intermediaries, namely the prophets—may Allah's salāt and salām be upon them. Thus, the servant has found the possibility (imkān) to obey or disobey these commands.
However, the command that comes from the rank of mālikiyya is not like this, for it is absolutely impossible to oppose that command. Therefore, if something is told "Be!" in the rank of mālikiyya, it comes into existence in the specified manner. Thus, the command in the marātib-i wujūd is unconditional, for the command of the station of mālikiyya penetrates everything. The names and attributes that have effect in the cosmos derive their influence from this rank. This rank is the master of the names and attributes. The first to receive their due from this rank are the essential attributes (nafsī ṣifāt). (Marātib, 17)
These ranks are, in reality, four names and essential attributes by which the perfection of the essence of a created being is determined. One of them is the name Ḥayāt (Life). A universal essence without life is deficient in the degree of essential perfection. For this reason, some gnostics (ʿārif) have argued that the greatest name (ism al-aʿẓam) is al-Ḥayy (the Living).
Then comes knowledge (ʿilm), for the life of a Universal Living Being without the attribute of knowledge is not real but accidental and transient. Thus, knowledge is a condition for the essentially living being, for the perfection of life is with it. For this reason, Allah Most High has expressed knowledge through life, saying: "While he was dead... that is, ignorant... We gave him life... that is, We taught him..." (cf. al-Anʿām 6:122). Since the existence of a scholar without life cannot be conceived, life is mentioned before knowledge. Life precedes all essential attributes. For this reason, the verifying scholars have named it life. There are also leading (imām) attributes, meaning that all essential attributes are the imams of the other attributes, for all of them fall under the scope of these imām attributes.
Another is will (irāda), for it cannot be conceived that a Universal Living Being without will can create another. The Real (al-Ḥaqq), Glorified and Exalted is He, is the Creator of all things. He is the Murīd (the Willer). Through will, things are particularized, and within the domain of possibility, the side of existence is preferred over the side of non-existence for creation.
After this comes power (qudra), for one who desires something but is unable to do it is powerless. The Real, Exalted is He, is free from incapacity, for He is the Absolutely Powerful (al-Qadīr). These four attributes are the mothers of the names. This is the second manifestation, the keys of the unseen. Through these attributes, our connection with the perfection of the Essence is completed. For one who possesses life, knowledge, will, and power is perfect in existence and in creating others. (Marātib, 18)
The ḥaḍrat of the names of majesty (asmāʾ al-jalāliyya) is also among the marātib-i wujūd. Names such as al-Kabīr (the Great), al-ʿAzīz (the Mighty), al-ʿAẓīm (the Tremendous), al-Jalīl (the Majestic), al-Mājid (the Glorious) are names of majesty. We have mentioned all the names and attributes in our book titled Shamsun zaharat li badrin karra hiya. It is the forty-fourth juzʾ (section) of the book al-Qāmūs al-āẓānī wa al-Nāmtis al-aqdam that we have today. (Marātib, 19)
The ḥaḍrat of the names of beauty (asmāʾ al-jamāliyya) is also among the marātib-i wujūd. Names such as al-Raḥīm (the Merciful), al-Salām (the Source of Peace), al-Muʾmin (the Granter of Security), al-Laṭīf (the Subtle) are names of beauty. The relative names are also included among these. These are al-Awwal (the First), al-Ākhir (the Last), al-Ẓāhir (the Manifest), al-Bāṭin (the Hidden), al-Qarīb (the Near), al-Baʿīd (the Distant). (Marātib, 20)
The ḥaḍrat of the names of action (asmāʾ al-fiʿliyya) is also among the marātib-i wujūd. These are of two types: the first are the names of majesty in action, such as al-Mumīt (the Giver of Death), al-Ḍārr (the Harmer), al-Muntaqim (the Avenger). The second are the names of beauty in action, such as al-Muḥyī (the Giver of Life), al-Razzāq (the Provider), al-Khallāq (the Creator of All). Understand this well.
marātib-i wujūd
Another of the marātib-i wujūd is the ʿālam al-imkān (the world of possibility). The manifestations of action are the final stage of divine descent (tanazzulāt) pertaining to the Real. The First Intellect (al-ʿAql al-Awwal) is the beginning of the divine descent pertaining to creation. Imkān (possibility) is an intermediate rank between the Real (al-Ḥaqq) and creation (khalq), for it accepts both aspects, and neither non-existence nor existence can be ascribed to it. When a possible being becomes determined from the world of possibility, it descends to the world of creation and appears there. That which is not determined remains in its own possibility. Thus, the world of possibility is an isthmus (barzakh) between two types of existence—eternal and originated beings. The reason is that the name non-existence (ʿadam) is never correctly applied to a possible being. Even by way of relation (nisba), it is more correct to use the name existence (wujūd) for it. Thus, it is neither true existence nor true non-existence, but an intermediate state between real and metaphorical existence. For, according to the people of realization, non-existence is from creation, and existence is from the Real. Creation is non-existent, the Real is existent. The possible is between these two ranks. The Absolute Existent (al-Mawjūd al-Muṭlaq), Allah, has no end, is not non-existent, does not perish, and is free from the attributes of originated beings. (Marātib, 20)
Another of the marātib-i wujūd is the First Intellect (ʿAql-i Awwal). The Prophet (peace and blessings be upon him) said: "The first thing Allah created was the intellect." (ʿAjlūnī, I, 263) The intellect is the Supreme Pen (Qalam-i Aʿlā). The Prophet (peace and blessings be upon him) also said: "The first thing Allah created was the pen." (ʿAjlūnī, I, 263) The Pen is the spirit (rūḥ) of Muhammad (his light). In this regard, the Prophet (peace and blessings be upon him) said: "The first thing Allah created was the light of your Prophet, O Jābir!" (ʿAjlūnī, I, 265) From these three hadiths, it is understood that the First Intellect, the Supreme Pen, and the Muhammadan Spirit are the same reality. Allah placed all sciences in the First Intellect. If you wish, you may call it the Supreme Pen or the Muhammadan Spirit. Thus, sciences are gathered in the First Intellect as words are gathered in the heart, and are detailed in the Universal Soul (al-Nafs al-Kulliyya) as words are clarified on the tongue. (Marātib, 21)
Another of the marātib-i wujūd is the Supreme Spirit (Rūḥ-i Aʿẓam), which is also the Universal Soul (Nafs-i Kullī). The Universal Soul is the Preserved Tablet (Lawḥ-i Maḥfūẓ), which is described as the manifest imam and the imam of the Book. Divine sciences are spread within the soul, and the written letters appear there on the page and the tablet. These are contained in the intellect as letters are in the inkwell. In this respect, the intellect is the Mother of the Book (Umm al-Kitāb), and the soul is the Clear Book (Kitāb-i Mubīn). Likewise, the Supreme Pen is the Mother of the Book, and the Preserved Tablet is the Clear Book. Thus, divine knowledge is the Mother of the Book, and existence as a whole is the Clear Book. The Divine Essence is the Mother of the Book, and divine knowledge is the Clear Book. Reflect on these indications, grasp the points that concern you, and discover the secret of destiny! Allah is the One who grants hudā (guidance).
The Throne (ʿArsh) is among the marātib-i wujūd and is the universal body. The Throne, in relation to the world, is like the form of the human being. With its corporeality, spirituality, exterior and interior, it encompasses the human being. For this reason, some Sufis have called it the universal body, just as the spirit encompasses the body without being in any particular place. The movement of existence in the Throne as one of the marātib-i wujūd is also like this. It encompasses the entire world equally with its particular and universal existences.
This is the Raḥmānic Breath, the unincarnated Raḥmānic establishment for those who understand. Just as the form of the spirit, existence (wujūd) in its entirety belongs to the Real. We have explained this subject in our work Kitāb majraʾ al-ḥudūth waʾl-qidam waʾl-mawjūd waʾl-ʿadam. There is no need to repeat the information found there.
Know that the qalb (heart) is the Throne of Allah. The entire world is the Throne of the All-Merciful (al-Raḥmān). Between the two Thrones are things that are between two names. (Marātib, 22)
Another of the marātib-i wujūd is the Kursī (Footstool). The Kursī is the level of action. As has come in the hadith: "The feet of the Real's power hang below the Kursī. One of His feet is prohibition, the other is command." The Kursī in your body is the rational soul (nafs-i nāṭiqa) that subsists through the body. Your active names arise from this soul, for it desires for you the occurrence of what is suitable and the removal of what is unsuitable. This, according to universality and particularity, consists of command and prohibition.
Another of the marātib-i wujūd is the world of spirits (ʿālam al-arwāḥ), the world of exalted spirits. They are the angels who observe Allah's majesty and beauty, who surround the Throne, and who are the people of divine companionship and presence (those very near to and witnessing the Real)—this rank is also called the world of jabarūt (ceberūt). It is the world of meanings, in which, apart from these angels, there are no elements or natures; the rest of creation is made from natures. The angels of each heaven are created from a nature after which they are named. These angels are the noblest of Allah's creatures and all are muqarrab (near to Allah). Allah created them from the light of His oneness. However, each successive rank, in terms of the Unique Manifestation (tajāllī wāḥidī), is a name from among Allah's names and an attribute from among His attributes. (Marātib, 23)
Another of the marātib-i wujūd is the four elements in which Allah created the world.