Muhammad: Allah opened the chest of the Prophet Muhammad, exalted his rank, made his command obligatory, revealed his full moon (bedr), and his full moon shone forth from among the clouds of Yamāma, his sun rose from the regions of Tihāma, and his lamp was illuminated from the mine of karāma (a saintly wonder). Every report he gave was with insight, and every sunnah (prophetic practice) he commanded was solely from his beautiful character. He was raised to the presence of his Lord and brought (the message), he saw and informed, he warned and cautioned. No one truly saw him except the Siddīq (the Truthful One, i.e., Abū Bakr), for he followed the Prophet and then became his companion so that no one else would come between them. Whoever attempts to describe him falls into ignorance regarding his true nature. Those to whom We gave the Book recognize him {as they recognize their own sons} (al-Baqara 2:146). Yet a faction of them knowingly conceals the truth. (Tawāsīn, 191)
The lights of prophethood emerged from his light. The radiance of all lights manifested from his light. Among all lights, there is none brighter, clearer, or more ancient than the light of the Master of the Sanctuary (Sāḥibu'l-ḥaram). His himma (spiritual aspiration) surpasses all other aspirations. His existence preceded nonexistence, his name came before the Pen. For he was before all communities. Nowhere is there one more merciful, more gentle, more noble, more knowing, more just, more compassionate, more gracious, than the possessor of these qualities. Not in the horizons, nor above or below them.
He is the master of all beings. His name is Aḥmad (the most praiseworthy), his attribute is Awḥad (the most unique), his command is Awkad (the most confirmed), his essence is Awjad, his quality is Amjad (the most praised), and his himma is Afrad (the unique among the unique). Ah, how manifest and distinct, how sharp-sighted, how pure, how exalted, how renowned, how luminous, how strong, how enduring!
He was renowned before created things (ḥādith), before things and universes. Before the before, after the after, before colors and substances, he was on the tongues. His essence is pure, his kalām (speech) is prophetic, his knowledge is Alawī, his speech is Arabic, his qibla is neither east nor west. His lineage is paternal, his companion is noble, his sāḥib (master) is Umayyad. Only through his guidance do eyes see; only through him are the secrets in hearts known. It is the Truth (al-Ḥaqq) that made him speak, the proof that confirmed him, and again the Truth that set him free. He is both the proof and the one to whom proof is brought (madlūl).
He is the one who wipes away the rust from sick hearts. He is the one who brought the Eternal Speech (Qadīm Kalām) that no created hand touched, that was not fabricated, that is attached to the Truth and never separated from the Truth, that is beyond intellect. He is the one who brought news from the end, from the ends, from the end of ends.
He showed the Sacred House (Bayt al-Ḥarām), dispersing the clouds. He is complete, he is the noble-hearted hero (humām). He is the one who commanded the idols to be shattered. He is the one who dispersed the clouds, who was a prophet to those on earth. He is the one who distinguished between honor and consecration (iḥrām).
Above him is a cloud that drapes; beneath him, a lightning that shines, flashes, rains, and floods all sides with bounty. All sciences are but a drop from his sea, all ḥikma (wisdom) but a handful from his river, all times but an hour from his time. The Truth is manifest through him, ḥaqīqa (inner reality) stands by him. With him is truthfulness, with him is gentleness, with him is separation, with him is union. He is the first in union, the last in prophethood, the manifest in maʿrifa (gnosis), the hidden in ḥaqīqa. No scholar has attained his knowledge, nor has any sage (philosopher or possessor of wisdom) comprehended his understanding. (Tawāsīn, 192)
No one has emerged from the mīm of Muhammad, and no one has entered his ḥā. Ḥā and the second mīm, dāl and the first mīm. The dāl is his remedy, the mīm his place, the ḥā his state, the second mīm his word. He proclaimed his call, showed his proof, sent down his criterion (furqān), made his tongue speak, made his heart radiant, rendered his peers powerless, strengthened his edifice, exalted his rank. If you flee from his fields, where will your path lead without a guide, O sick one? Next to his wisdom, the wisdom of sages is like a mound of sand. (Tawāsīn, 193)