[36] Those people who do not set their hearts on worldly possessions.
[37] People who try to perform all kinds of worships.
[38] Amalignant power in man that forces him to do what Allah prohibits and not to do what Allah commands.
[39] To receive the hidden blessings that are given to the darling himself, Rasûlullah.
[40] To receive the hidden blessings that are given to the darling himself, Rasûlullah.
[41] That which has accumulated everything within itself.
[42] When Muslims perform namâz in congregation (jamâ’at), one of them leads, conducts namâz. He is called the imâm.
[43] Verses in the Qur’ân are called âyats. There are 6236 âyats in the Qur’ân. “Âyat-ul-kursî” is one of them. It explains the greatness of Allah and that His power is infinite.
[44] The word salât means both namâz and prayer. Muslims send their prayers to Allah so that the Prophet’s grade will go up and he will be given more blessings. Such prayers are called salât, too. Allah loves those who pray so. He rescues them from trouble. Salâtan Tunjînâ means to ask a blessing on the Prophet in order to get rid of problems.
[45] After namâz, it was the Prophet’s habit, so it is sunna, to recite “Âyat-ul-kursî”, once, to say “subhânallah” thirty-three times, which means, ‘there is no defect in Allah,’ “alhamdulillâh” thirty-three times, which means, ‘hamd, thanks done to anybody will have been done to Him, for He is the only One who sends every favour,’ “Allahu akbar” thirty-three times, which means, ‘Allah’s greatness cannot be comprehended through the mind, through knowledge or through thoughts.’ This procedure is called “telling one’s tasbîhs,” or counting beads on a rosary of 3x33=99 beads.
[46] At prescribed prayer times, (morning, noon, afternoon, evening and night), a Muslim goes up the minaret and calls all Muslims to pray. This is called the “azân” (adhân).
[47] He who always tells the truth.
[48] “I know Allah to be far from a defect or deficieny.”
[49] Immediate relatives of the Messenger of Allah: Hadrat Alî (his cousin and son-in-law), Hadrat Fâtima (his daughter), Hadrat Hasan and Huseyn (his grandsons).
[50] The seven persons who were in the cave of Tarsus. They attained high grades by doing one beautiful deed. This deed was that when the enemies of the religion invaded their land they migrated to another place lest they would lose the îmân in their heart.
[51] Bowing during the prayer of namâz.
[52] Every kind of dirt. In this context, it means the dirt that prevents one from performing namâz. It will be explained in the third fascicle of Endless Bliss.
[53] Answers which a religious savant gives to people’s questions.
[54] A certain amount of one’s property given yearly to those whom one prefers of the eight classes of people prescribed in the Qur’ân.
[55] Religious knowledge that cannot be comprehended through the five senses or through the intellect can be learned from the Prophet’s words. Within religious information there is such knowledge which cannot be recorded in books or which cannot be explained through words. No words can be found to explain them. They are called ma’rifats. The owner of these ma’rifats is called “Murshid.” They can be obtained only as a result of flowing from the murshid’s heart or from the dead ones’ souls into the hearts of those who desire them. There are some conditions to be fulfilled for attaining this.
[56] The lexical meaning of kumûn is to hide somewhere, and that of burûz is to reappear from a hiding place.
[57] The fortunate person who has reached the grade explained in article 37 First volume, 99th letter.
[58] Shades.
[59] ‘Sayr’ means ‘to go, to make progress’, ‘Anfus’ means ‘inside man’, ‘Sayr-i anfusî’ means ‘man’s progress inside himself’.
[60] ‘Âfâq’ means ‘outside man’. ‘Sayr-i âfâqî means ‘man’s making progress outside himself’.
[61] Not to know that creatures also exist. To know that only the Creator exists, who is one, and that creatures are His various reflections.
[62] Manifestation, appearence of Allah’s Attributes.
[63] ‘Kathrat-i-wujûd’ means ‘to know of the existence of creatures as well; to know both the Creator and His creatures.’ The rules that are put forth by recognizing the existence of all beings are called “the rules of Kathrat-i-wujûd (plurality).”
[64] The person who does ilhâd [see fn. (15) on page 80]
[65] Continuous variation of the kashfs and manifestations that come to the heart.
[66] There is a special adab in doing everything. The adab of doing something means to follow the conditions necessary for doing it in the best manner.
[67] What he said was taken as a document. His words were used as documents.
[68] See page 84, fn. (26) for the Ashâb-i kirâm, the Tâbi’în and Taba’-i tâbi’în.
[69] Its lexical meaning is ‘to the approach, to get close to Allah’. In Islâm, it is used in the sense ‘to earn the love of Allah, to be loved by Allah.’
[70] The great men of tasawwuf whose hâls, kashfs are correct and whose kashfs conform with the Sharî’at.