The method to be followed in riyāḍat al-ṣibyān (the spiritual discipline of the child) is among the most important and secure undertakings. The child is a trust in the hands of the parents. His pure heart is empty of every kind of imprint and form, simple, innocent, and a precious essence. It is capable of receiving whatever is imprinted upon it and is easily inclined toward whatever it is directed to. If he is accustomed to good and taught goodness, he will grow up with it and be happy in both this world and the Hereafter. His father and everyone who raises him will share in his reward. If he is accustomed to evil and neglected like an animal, he will become wretched and destroyed. In this evil, his guardian and supervisor are also partners. (Iḥyāʾ, III, 88-89) rubūbiyya (lordship) requires the absence of both the effects and the domains of effect of the Divine Names and Attributes. Wāḥidiyya (Oneness) necessitates the annihilation (fanāʾ) of the world through the manifestation of the Divine Names and Attributes, the subsistence (baqāʾ) of the world in the realm of rubūbiyya, the annihilation of the world in the mirror of ulūhiyya (divinity), and its subsistence in the mirror of annihilation. ʿIzza (Divine Majesty) requires the removal of the relationship between God and creation. Qayyūmiyya (Divine Self-Subsistence) demands the proper determination of the nisba (relationship) between Allah and His servants. Since al-Qayyūm means the One who exists by Himself (subsisting by His Essence), and the existence of others depends on His existence, it becomes inevitable that all the requirements expressed here are fulfilled.
Therefore, we say: from the perspective of the manifestation of aḥadiyya (Absolute Oneness), neither attribute nor name is seen. From the perspective of the manifestation of aḥadiyya, there is no creation, for it is an attribute expressing the manifestation of His power in giving form to every being. From the perspective of the manifestation of rubūbiyya, both the Real (al-Ḥaqq) and creation exist. This attribute is necessary for the existence of both al-Ḥaqq and creation. From the perspective of the manifestation of ulūhiyya, only al-Ḥaqq exists, but its form is creation, and only creation exists; its inner meaning is al-Ḥaqq.
In the manifestation of ʿizza, the nisba (relationship) between the servant and Allah is removed. From the perspective of qayyūmiyya, for the existence of the attribute Rabb (Lord), there must be an Entity to be accepted as Lord. Therefore, for the attribute Rabb to exist, there must also exist attributes belonging to the one to whom lordship is ascribed. (We say:) From the perspective of the name al-Ẓāhir (the Manifest), He is identical with things. From the perspective of the name al-Bāṭin (the Hidden), things are not identical with Him. (Insān, I, 12)
Rubūbiyya is the name of a station that necessitates the Divine Names upon which all existents depend. Names such as ʿAlīm (the All-Knowing), Samīʿ (the All-Hearing), Baṣīr (the All-Seeing), Qayyūm (the Self-Subsisting), Qadīr (the All-Powerful), Murīd (the Willer), Malik (the King), and similar names all fall under this category. Each of these names and attributes requires the existence of something in which it is realized. ʿAlīm requires the maʿlūm (the known), Qadīr the maqdur (the decreed), Murīd the murād (the intended), etc. Know that the names under the name Rabb are those shared between Him and His creation. There are also names that, in terms of effect, pertain to the created. For example, ʿAlīm is a name shared between Him and His creation. It is an essential name; thus, you can say: He knows Himself, knows His creation, hears Himself, hears others. (Insān, 29)
Rubūbiyya has two manifestations: spiritual (maʿnawī) and formal (ṣūrī). The spiritual manifestation consists of various manifestations of perfection (kamālāt) appearing in the Names and Attributes within the framework of tanzīh (transcendence). The formal manifestation consists of various manifestations of deficiency occurring in His creation within the framework of tashbīh (immanence). When Allah manifests perfectly in one of His creatures in a way that allows for analogy (tashbīh), this is a formal manifestation. This analogy does not prevent Allah's transcendence.
The formal manifestation pertains to tashbīh, while the spiritual manifestation pertains to tanzīh. When the formal manifestation appears, the spiritual manifestation becomes its locus; when the spiritual manifestation appears, the formal manifestation becomes its locus. The dominant one covers and rules over the other, thus veiling it. By a command, it veils and dominates it. (Insān, I, 30)
One of the levels of existence is the station of rubūbiyya. In this station, the existence of ʿubūdiyya (servanthood) is determined, and through the effect of awe and intimacy, the place of majesty (jalāl) and beauty (jamāl) is revealed. This station is the station of perfection and exaltation. It is the highest locus and sacred witnessing place that encompasses everything with a holy gaze. The Names of transcendence return there, and sanctification is particularized only with it. This is the place referred to as Ḥaḍrat al-Quds (the Sacred Presence). Prophets were sent from this presence, sharia (the sacred law) was legislated from there, books were revealed from there, the reward for the obedient and the punishment for the rebellious are determined there. This station is the place where the prophets—may Allah's blessings and peace be upon them all—are designated not in terms of their inner realities (ḥaqīqa), but in terms of prophethood and messengership. (Marātib, 16)
Ulūhiyya (divinity) is the name of the station that encompasses all the Essence, Names, Attributes, and Acts. ... It requires maʾlūh (the one who takes as a god, the one who worships a deity), which is the name given to the world in terms of its existence. From the aspect of maʾlūhiyya, the world is the locus of manifestation for the Essence of al-Ḥaqq with all the requirements of Attributes and Acts. For the existence of the world, both in essence and in reality, is accidental. Thus, the Essence of al-Ḥaqq is manifested together with the requirements of His Attributes and Acts.
Rubūbiyya, on the other hand, is only the name of the station that gathers all Names, Attributes, and Acts. ... It requires marbūb (the one who takes as Lord, the one to whom lordship is ascribed). Marbūb is the name of the world with the qualities it acquires after coming into existence. The world, by virtue of the attribute of marbūbiyya, has become the locus of manifestation for the Names of Attributes, and that Name is Rabb. If it were not so—if ulūhiyya did not require maʾlūh and rubūbiyya did not require marbūb—neither maʾlūh nor marbūb would exist. If neither maʾlūh nor marbūb exists, then no aspect of ulūhiyya or rubūbiyya is realized.
Ulūhiyya and rubūbiyya, like fatherhood and prophethood, are relative matters that depend on the existence of water; when they are realized by their own existence, the marbūb ... is not the same, i.e., the realization of the marbūb does not occur. ... To them, that is, to ulūhiyya and rubūbiyya, ... it would only occur through it, i.e., through maʾlūh, marbūb, and the world. ... This is so in terms of actual existence or potentiality. Thus, the actual existence of the world or its potential existence is one and the same.
rūḥ 825. Al-Ḥaqq, in terms of His Essence, is not in need of the worlds. But rubūbiyya is not like this... that is, such a thing cannot be said for rubūbiyya. ... He is not subject to this ruling... That is, He is not subject to the ruling of not needing the existence of the worlds, and ulūhiyya is the same. ... Then, what remains is the command (amr)... the command, that is, the divine matter. This command is the conjunction between what rubūbiyya requires and the non-need of the Essence for the world. Rubūbiyya, in reality and attribution, is nothing other than the very Essence. If rubūbiyya were separate from the Essence in any respect, then the Essence, in terms of aḥadiyya, would be independent of the world, but in terms of rubūbiyya, would be deserving of need for it. (Ṣūfyāwī, 207)
rūḥ (T3.) (body; spirits of the prophets; satanic spirits; perfect ones; rational spirit; greatest spirit; trustworthy spirit; intellectual spirit; sensitive spirit; imaginative spirit; animal spirit; spirit of inspiration; human spirit; holy spirit; universal spirit; spirit of holiness; tarawwuḥ)
The rūḥ (spirit) is the light by which Allah gives life to creation. Indeed, Allah has said that the rūḥ is from His command. The existence of the rūḥ is by Allah, while the existence of the nafs (the lower self) is by the rūḥ. (Bayān, 96)
The rūḥ is of two kinds: the rūḥ that is the life of creatures, and the rūḥ that is the light of the qalb (the heart). About this rūḥ, Allah says: "And thus We have revealed to you a rūḥ of Our command." (al-Shūrā 42:52) The reason it is called rūḥ is because of its subtlety. When the limbs of the body fail in their functions, the rūḥ cannot perceive the cause. (Lumaʿ, 14, 293)
The rūḥ and tarawwuḥ are the breezes stirred by the qalbs (hearts) of the people of reality. Through this, one finds relief from the heavy fatigue that comes with bearing the responsibility of observing beautiful ināya (divine care). Yaḥyā Muʿādh says: Wisdom is the armies that Allah sends to the qalbs of the gnostics (ʿārifūn). By means of these, they are saved from the troubles of the world. (Lumaʿ, 427)
Junayd says: Allah has reserved knowledge concerning the rūḥ for Himself, and has not given any of His creatures knowledge in this regard. About the rūḥ, Allah says: "Say: The rūḥ is of the command of my Lord." (al-Isrāʾ 17:85) Other than what is stated in this verse, there is no possibility of saying anything else about it. Abū ʿAbd Allāh Nabbājī says: The rūḥ is so subtle that it cannot be sensed, so great that it cannot be touched, and there is no knowledge about it except to say, "It exists."
Ibn ʿAṭāʾ says: Allah created the rūḥs before the bodies. The verse, "We created you..." refers to the rūḥs, and the phrase, "Then We gave you form" refers to the bodies. (Dalāʾil al-Nubuwwa)
Another has said: It is like the eye, which is a subtle essence found in a dense place.
The majority of scholars agree that the rūḥ is a meaning that gives life to the body. Some have said: The rūḥ is a pleasant breeze that gives life to the body; the nafs is a hot wind by which movement and passions arise.
When Kaḥṭābī was asked what the rūḥ is, he said: The rūḥ has not been subjected to the humiliation of the command "Be" (kun); it is not created. According to him, the meaning of rūḥ is thus.