It brings forth. The fourth (making the cessation of what exists impossible) reveals the iman (faith) of the muqallid (imitator).
yāḳūte-i beyḍāʾ / yāḳūt-ı ebyaz 1237 According to the people of ḥaqīqa (inner reality), manifest vision occurs not through proof and demonstration, but through the strength of iman (faith). It has been said that witnessing the unseen is achieved through the purity of the qalb (the heart). Knowing and examining secrets is attained by preserving thoughts.
It has also been said that yaqīn (certainty) is to be at peace regarding the ḥaqīqa (inner reality) of a thing. When water settles in a pool, it is said: Yaqīnu’l-mā’ fi’l-ḥawḍ (the water has settled in the pool).
Know that the roots of the maqāms (spiritual stations) of yaqīn (certainty) to which the branches of the states of the people of yaqīn reach are seven: tawba (repentance), sabr (patient endurance), shukr (gratitude), rajāʾ (hope), khawf (fear), zuhd (asceticism), tawakkul (reliance upon God), maḥabba (love), and riḍā (contentment with God's decree). (Jāmiʿ, 218)
Some of the mashāyikh (shaykhs) have considered yaqīn (certainty) not among the maqāms (spiritual stations), but among the ḥāl (spiritual states). And they have seen it as a ḥāl (spiritual state) that is not acquired. Some have said: Yaqīn is among the maqāms (spiritual stations). The first of the maqāms is maʿrifa (gnosis, experiential knowledge of God), then yaqīn, then taṣdīq (affirmation), then ikhlas (sincerity), then shahāda (witnessing), and then ṭumaʾnīna (serenity) comes. Thus, they have considered maʿrifa (gnosis) as the first maqām (spiritual station) that is necessary. (Jāmiʿ, 219)
(See also: ilhām (inspiration); ʿilmu’l-yaqīn, ʿaynu’l-yaqīn, ḥaqq al-yaqīn; kashf (unveiling); muḥāḍara, mukāshafa, mushāhada)
yāḳūte-i beyḍāʾ / yāḳūt-ı ebyaz Allah Most High existed before He created creation within Himself. All existents were annihilated in Allah, and there was no manifestation of Allah in any being. This is the hidden treasure. The Prophet (peace and blessings be upon him) described the hidden treasure as the ‘amā (cloud) with air above and below it. For in its various aspects, Ḥaqīqat al-Ḥaqāʾiq (the Reality of Realities) has no characteristic of being related in any way to anything higher or lower than itself. This is the yāḳūte-i beyḍāʾ (white ruby). (Insān, II, 58)
yāḳūte-i ḥamrāʾ / yāḳūt-ı aḥmar Every qalb (heart) in which the Divine Presence manifests, in terms of the manifestation of the Divine Essence (tajallī-yi dhātī), is from the aspect of the yāḳūt-ı aḥmar (red ruby). This manifestation is the manifestation of the qalb (heart) that knows in a perfect manner, in the state of mushāhada (witnessing), upon which there is no other manifestation. Beneath this manifestation is the manifestation of the attributes (tajallī-yi ṣifāt), and beneath that is the manifestation of the acts (tajallī-yi afʿāl). However, the things that appear from these manifestations are manifested from the Divine Presence. The qalb (heart) of the one who is not the locus of manifestation for these things manifested from the Divine Presence is heedless of Allah, and he himself is distanced from the ḥāl (spiritual state) of proximity (qurbiyya) to Allah. (Futūḥāt, I, 137)
Yakūte-i ḥanīra (sapphire, ruby), also called dürre-i beyḍāʾ (white pearl), in contrast to the ʿaql-i mufāriq (separated intellect), is the nafs-i kulliyya (universal soul), due to the mingling of its luminosity with the darkness belonging to the body (i.e., the coming together of its luminous quality with the corporeal darkness). (Kāshānī, 3, 66; Jāmiʿ, 12, 105)
(See also: dürre-i beyḍāʾ)
yedān / yedeyn Yedān (the two hands), Allah Most High’s ...