Sika (trust) is the essence of tawakkul (reliance upon God). Its first subtlety is to abandon hope of contending with divine decrees. The second is to be certain that what has been decreed will not be missed. Thus, one attains victory through the comfort of riḍā (contentment with God's decree), the eye of yaqīn (certainty), or the grace of sabr (patient endurance). The third is to regard the Real (al-Ḥaqq) as distinct from causes and to perceive His precedence. (Ravza, 483)
Sika is to affirm both the transmitted report and predestination with certainty, to trust in the One possessing power, and to believe in the word of the Prophet (peace and blessings be upon him). (Jāmiʿ, 79)
simyāʾ / ʿilm al-simyāʾ ... According to us, ʿilm al-simyāʾ (the science of alchemy) is derived from the word al-simāt, which means sign. That is, it is the science of the signs produced by the effects arising from all letters, names, and words. (Futūḥāt, TI, 132)
The science of simyāʾ is not related to incense and blood, but to letters and names. Through this science, the sublimity of words, their encompassing and subtle meanings, the ḥaqīqa (inner reality) of the word "Kun" (Be), its specification by a command that is neither a report of the past nor the present, and—besides the presence of a third letter—how two letters manifest from this word are known. Why was the third word pertaining to the barzakh (isthmus) between kāf and nūn removed? This word is the spiritual wāw, which, in the emergence of things, produces an effect belonging to the mulk (the dominion). (Asfār, 153)