Existence prevents us from glorifying Him. Even if there is glorification, it is not through means such as the tongue, body, movement, or trembling. (Jibrāʾīl, 148)
Intellect is the tongue of the ruh (the spirit) and the interpreter of basīra (inner sight). Basīra is like the qalb (the heart) for the ruh, while intellect is like the tongue.
According to some, intellect is of two kinds. The first is the intellect by which worldly (dunyā) affairs are managed; the second is the intellect by which affairs of the hereafter are managed. It is stated that the first intellect is from the light of the ruh, and the second intellect is from the light of hudā (guidance). The first intellect is present in all the children of Adam. The second intellect, however, is not found in the polytheists but only in those who believe in the oneness of Allah (tawhid).
Because ignorance is darkness, intellect is called by this name. When the light covers the vision of the intellect in darkness, the darkness is removed and it begins to see realities. Thus, intellect is so called because it prevents ignorance (in the sense of 'that which restrains ignorance'). (ʿAwārif, 267)
Between hebā (absolute darkness) and intellect is the universal nafs (the lower self). Hebā is pure darkness, intellect is pure light. The nafs is like a veil between the two. Now, when neither of these two qualities dominates the human subtlety (insānī laṭīfa), it becomes balanced and gives every rightful owner their due. (Tadbīrāt, 168)
The state of corporeality (hazrat-i jismiyyat) encompasses the perceptibles (maḥsūsāt, things apprehended by the senses) we have mentioned. Its commander is hayāl (imagination), and its executor is sensation (ḥiss). While the senses are in a state of relative disagreement, they take the perceptibles and deliver them to the sensation that is their executor, elevating them to the treasury of imagination. There, it acquires a name according to the kind of thing elevated to it. At this point, the name 'perceptibles' is removed and the name 'mutaḥayyilāt' (things that can be imagined) is given.
After this, imagination, under the power of memory, becomes the executor of the perceptibles, memorizing them. Here, the name mutaḥayyilāt passes to those things that are remembered (mazkūrāt) or memorized (maḥfūẓāt).
Then, under the power of thought, the executor of recollection (dhikr) presents these to it, distinguishing them by experience. It asks those under its administration about these, separating the true and the bāṭil (false) things among them. For sensation has many deceptive aspects. The name mazkūrāt then passes to those things that are reflected upon (mutafakkarāt). When it examines them, sends the deceptive elements back to sensation, and takes the sound ones to the presence (rank) of intellect, thought becomes the possessor of the blessing obtained under the power of intellect.
When the level of intellect is reached, the knowledge and actions that come to it are included in it and present themselves to it, and thus the actions are distinguished as the action of this ear, the action of this eye, the action of this tongue. This continues until all actions are completed and the sciences and their names pass to the maʿqūlāt (things that are understood).
The intellect, as vizier, takes them and brings them to the Universal Holy Spirit (Kullī Qudsī Rūḥ). The rational soul (nafs-i nāṭiqa) also asks permission for it, so that it too is included. Once included, it leaves all the maʿqūlāt in its possession and says to it: 'Peace to the master, the noble one, and the khalīfa (vicegerent)! This has reached you from the desert of your presence, upon the hands of your workers.'
The ruh takes them and brings them to the Holy Presence (Kudsi Hazret). It prostrates and falls to the ground. This prostration...