Mir’āt (mirror) is formed only from an intense darkness and an extremely subtle light. The world without Adam was like an unpolished mirror. By divine decree—that is, according to the judgment of the Real (al-Ḥaqq)—when a locus is given form, that locus must, by virtue of Allah Most High shaping it, accept that (form) as a divine rūḥ (spirit). He (Allah) has expressed His act of blowing the divine rūḥ into him (Adam) in these terms. (Sofyavi, 16)
The thing most desired and sought by the Beloved is the mirror. Know that we have come to this world only to take the mirror from Him. This mirror is the sound qalb (qalb, the heart). For, according to our exalted Book, on the Day of Resurrection, nothing will benefit except a sound qalb. We know that the mirror has two faces, one of fine and the other of thick substance. Thus, the reason for the descent of the subtleties of qalb and rūḥ (spirit) into the density of nafs (nafs, the lower self) and body is this. (mir’āt-i ḥaqq)
This mirror exists only in this world. It is the qalb of the son of Adam, which has one subtle, unseen (ghayb) face and one dense, witnessed (shahāda) face. (Buġya, 15)