Ravh and tarawwuh are the breezes stirred in the hearts of the people of ḥaqīqa (inner reality). Through these, one finds relief from the heavy fatigue that comes with undertaking the observance of beautiful ināya (divine solicitude). Yaḥyā Muʿādh says: Wisdom is the army that Allah sends to the hearts of the ʿārifūn (those who possess maʿrifa, experiential knowledge of God). By means of these, they are delivered from the tribulations of the dunyā (the world). (Lumaʿ, 427)
ravza (A2) )) (shams al-ḍuḥā)
The sun of ḍuḥā rising in the firmament
stands as a fresh branch in the ravza
By the sun of ḍuḥā (the forenoon sun), the manifest clarity of the tajallī (divine self-disclosure) at the moment of ruʾya (vision of God) is intended. The firmament (falak) is nothing but the form in which the tajallī occurs. This differs according to beliefs (iʿtiqād) and the maʿārif (gnoses) attained. This is the station of tabaddul (change) and taḥawwul (transformation) in forms. This divine power and lordly attribute reveal the signs of the people of Paradise in the streets of Paradise, where there is no commerce. Here, some ʿārifūn such as Kuzayb al-Bān and others may reach this station through sensory forms.
As for the inner (bāṭinī) forms, all of these are the ḥāl (spiritual states) of the people. By their emergence, the manifestation in the eye of the one who witnesses is intended. The fresh branch is the attribute of Qayyūmiyya (Divine Self-Subsistence) in the ravza. By ravza (garden/paradise), what is meant is not the garden of sciences but the garden of divine names. The phrase 'stands' alludes to taḥalluq (adoption of character) with this attribute. Ibn Junayd and others, however, hold the opposite view. According to them, it is an allusion to those who do not adopt this attribute. We have agreed that only when one refrains from taḥalluq with this attribute can there be an impediment to realizing its actualization. For taḥalluq with a thing is an indicator that leads to its taḥaqquq (realization, actualization of the reality of the adopted attribute in oneself). One who does not adopt the attribute does not attain its realization (it does not become actualized in him), for he does not possess the taste (dhawq) that perceives it. Even if we do not know the taste and the ḥāl, we know a sign or an indication concerning it. From the phrase 'stands,' it is as if a trace or mark is planted there, but this is not the case. (Tercümān, 106)