He awaits the moment of address from the Kalim (the Speaker, i.e., Allah). (Kavânin, 44)
There are two types of ʿārif (gnostic, one possessing maʿrifa): Some are with Allah by fulfilling His commands; these will intercede on the Day of Resurrection (qiyāma). Others are with Allah without fulfilling His commands; these will suffer punishment until Allah permits someone to intercede for them. (Nafahāt, 101)
The ʿālim (scholar), provided he is sincere (ikhlas) and does not use his knowledge for the sake of the world (dunyā), is the inheritor of the words of the Messenger of God (peace be upon him) both in learning and teaching. Otherwise (if he does not meet these conditions), he completely loses the right of inheritance. The ʿābid (devout worshipper) inherits the actions of the Messenger of God (peace be upon him) to the extent that his feet swell from worship.
The ʿārif, however, inherits all of these. He is ʿālim, ʿābid, and ʿārif. He has united knowledge and action, maʿrifa and ḥaqīqa (inner reality). It is agreed that no ʿālim, ʿābid, or ʿārif can attain the knowledge, action, and character of the Messenger of God (peace be upon him)—except for a very small portion. The Messenger of God (peace be upon him) possesses certain qualities found in no one else. He possessed a maqām (spiritual station) that cannot be comprehended, attained, or understood. (Rihla, 231) Throne/ʿarsh/urūsh (pl. of ʿarsh): According to one view, the ʿarsh is that which encompasses the world. According to another, it is the entirety of the world. It is the source from which commands and prohibitions are originated. They found that the mentioned existent, the created being, in this respect—that is, in terms of creation and encompassing—resembles the ʿarsh (the primordial matter). According to the proponents of the first view, just as the ʿarsh encompasses the world (it is the ninth sphere), so too does this khalīfa (successive ʿarsh) encompass the human world. In this ḥāl (spiritual state), do you not pay attention, in the context of praise, to the statement of the Exalted Truth (Allah): 'The Most Merciful rose over the ʿarsh'? If there were anything greater among creation, this praise would not have occurred. (Tadbīrāt, 123)
Some have described the ʿarsh as the mirror of truth (ḥaqq) and reality (ḥaqīqa). Those who give this meaning to the ʿarsh see it as the locus of manifestation for realities, divine sciences, and lordly ḥikma (wisdoms). It is impossible for bāṭil (falsehood) to reach it, for bāṭil is pure nonexistence (nothing but absence). In nonexistence, manifestation and unveiling are impossible. Therefore, truth (ḥaqq) is everything that is manifest (zāhir) in existence (wujūd). Thus, the consideration of doubts raised against the evidences explaining what we intend has also been thoroughly addressed. (Tadbīrāt, 125)
The ʿarsh is the place where delimited names become equal. (Iṣṭilāḥ, 540)
The urūsh (plural of ʿarsh) are five: the ʿArsh of Life—which is the ʿarsh of huwiyya (divine identity), the ʿArsh of Rahmāniyya (Mercy), the ʿArsh of ʿAẓīm (Magnificence), the ʿArsh of Karīm (Nobility), and the ʿArsh of Majīd (Glory).
ʿArsh is used in the Arabic language and by it, dominion is meant. The dominion of the king...