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'Ālam al-Lāhūt (Arabic:عالم اللاهوت) denotes the realm exclusive to God and the plane of the Divine Essence. It is also referred to as the World of Meaning, the World of Command ( 'alam al-amr), the Unseen World ( 'alam al-ghayb), and the world of the Divine Names and Attributes, constituting one of the Four Worlds. In Islamic thought, Lahut is characterized as the creator and soul of the World of Nasut and the source of Intellect and Wisdom. A group of exegetes maintain that certain Quranic verses allude to the world of Lahut. This realm is identified as one of the final destinations in the seeker's mystical journey and is extensively reflected in mysticism, literature, and poetry.

Conceptual Analysis

The term Lahut is derived from "Lah",[1] meaning Allah, to which the letters wāw and tāʾ have been suffixed for hyperbole and emphasis.[2] The construct signifies "La huwa illa huwa" (There is no 'he' but He),[3] implying a realm exclusive to the Divine. Lexically, it has been used to denote God Almighty Himself[4] or the world of Divinity,[5] although some scholars have suggested a Hebrew root for the word.[6]

Consequently, the world of Lahut signifies the exclusive realm of God[7] and the plane of the Divine Essence.[8] It has also been interpreted as the World of Meaning, the World of Command, and the Unseen World.[9] Further interpretations include the Paradise of the Divine Essence[10] or His Essential Light.[11] Other conceptualizations identify this realm with the World of Fixed Archetypes ( 'alam al-a'yan al-thabita)[12] or the World of Names and Attributes.[13]

Names and Characteristics

Lahut is described through various names and metaphors, such as the Eternal World ( 'alam-i sarmad),[14] the Lordly World ( 'alam-i rububi),[15] the Court of Alast,[16] the Enclosure of Holiness (hazira-yi quds),[17] the House of Permanence (khana-yi baqa),[18] Ursa Minor (dubb-i asghar),[19] the Pavilion of Mystery (saraparda-yi raz),[20] the Monasteries (sawami' ),[21] the Assembly of Lahut (majma'-i lahut),[22] the Station of Proximity (manzil-i qurb),[23] the Beloved (janan),[24] the Companion-Abode of Holiness (munis-abad-i quds),[25] and the Tavern (maykhana).[26] It is even suggested that Lahut was one of the names of Habil, the son of Adam (a), signifying his return to the realm of Divinity.[27]

Several characteristics have been attributed to the world of Lahut, including its status as the realm of unity,[28] the source of intellect and wisdom,[29] and the creator and soul of Nasut.[30] It is said to possess nine veils: Permanence, Uniqueness, Sovereignty, Might, Oneness, Eternity, Grandeur, Majesty, and Mercy.[31] As it cannot be perceived by the partial intellect,[32] understanding it requires one to become "Lahuti"[33]—that is, to acquire knowledge of Lahut. While this implies theology in a general sense,[34] or the analysis of natural phenomena via unseen causes,[35] the term has occasionally been applied to apophatic theology, titled "Negative Theology" (lahut-i salbi).[36]

Status Analysis

Lahut constitutes one of the Four Worlds,[37] or alternatively the five worlds,[38] and is considered part of the Glorified World ( 'alam-i subhani).[39] It encompasses all other realms, such as Malakut, Jabarut, and Nasut, which are essentially part of the created order (i.e., God's creatures).[40] It surrounds them all completely.[41] Lahut is the principle,[42] sustainer,[43] and ruler of all other worlds,[44] transcending them in every respect.[45] It is perhaps for this reason that it is classified among "what is in the heaven"—that is, the supernal realms.[46]

Divine commands[47] and mercy emanate from this world,[48] which essentially encompasses the core of all existence.[49] Consequently, some posit that all observable phenomena are but rays from the seven eternal lights existing within the world of Lahut.[50][51]

Before Islam

Apart from a minority who denied the existence of Lahut and incorporeal beings,[52] attention to the concept dates back to ancient times, predating both Islam and Christianity. Civilizations such as Rome, India, China, and Egypt—despite some being idolatrous—held beliefs regarding Lahut and its incarnation into the World of Nasut within their mythologies.[53] The most prominent manifestation of this doctrine—the union of Nasut and Lahut—is associated with Christian theology,[54] a belief that has subsequently influenced certain Islamic sects.[55]

Lahut in Islamic Thought

The doctrine of Lahut as the source and origin of Nasut is integral to Islamic belief;[56] it has even been asserted that the primordial station of the Quran was in Lahut,[57] holding its deepest secrets.[58] Exegetes occasionally interpret specific Quranic verses as references to the world of Lahut.[59] Some maintain that the Prophet (s) occupied a Lahuti station at the time of revelation,[60] and fundamentally, the Divine Breath in the discourse of the Ahl al-Bayt (a) possesses a Lahuti origin.[61] Accordingly, certain traditions attribute a status within the world of Lahut to the Commander of the Faithful (a);[62] similarly, some scholars identify the prominent instance of the Wali of God in the Quran as one who, by transcending the vestments of humanity, attains the holiness of Lahut.[63][64]

In Mysticism and Literature

Works of theoretical mysticism frequently reference Lahut, regarding the attainment of this realm—and the subsequent return from it to creation and the World of Nasut—as a key destination in the seeker's spiritual journey.[65] This emphasis is such that some scholars argue the term was imported into Sufism from Isra'iliyyat.[66] The word appears frequently in Persian poetry, particularly in works with Sufi inclinations.[67]

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See Also

Notes

  1. ↑ Jawharī, Ismāʿīl b. Ḥammād, al-Ṣiḥāḥ, 1376 AH, vol. 6, p. 2249; Ṭurayḥī, Fakhr al-Dīn b. Muḥammad, Majmaʿ al-baḥrayn, 1375 Sh, vol. 6, p. 361; Ibn Manẓūr, Muḥammad b. Mukarram, Lisān al-ʿArab, 1414 AH, vol. 13, p. 539.
  2. ↑ ʿAmīd, Ḥasan, Farhang-i Fārsī-yi ʿAmīd, 1360 Sh, vol. 2, p. 1711; Dehkhodā, ʿAlī-Akbar, Lughatnāma-yi Dehkhodā, 1377 Sh, vol. 13, p. 19580.
  3. ↑ Tahānawī, Muḥammad ʿAlī, Mawsūʿat kashshāf iṣṭilāḥāt al-funūn wa l-ʿulūm, 1996, vol. 1, p. 549.
  4. ↑ Zabīdī, Muḥammad b. Muḥammad, Tāj al-ʿarūs min jawāhir al-qāmūs, n.d., vol. 3, p. 128.
  5. ↑ Dehkhodā, ʿAlī-Akbar, Lughatnāma-yi Dehkhodā, 1377 Sh, vol. 13, p. 19580.
  6. ↑ Kāshifī, Ḥusayn b. ʿAlī, Rashḥāt ʿayn al-ḥayāt, 1356 Sh, vol. 1, p. 357; Khafājī, Aḥmad b. Muḥammad, Shifāʾ al-ghalīl, n.d., p. 264; Khafājī, Aḥmad b. Muḥammad, ʿInāyat al-qāḍī, 1417 AH, vol. 3, p. 391.
  7. ↑ Ṭayyib, ʿAbd al-Ḥusayn, Aṭyab al-bayān fī tafsīr al-Qurʾān, 1369 Sh, vol. 5, p. 118.
  8. ↑ Kāshifī, Ḥusayn b. ʿAlī, Rashḥāt ʿayn al-ḥayāt, 1356 Sh, vol. 1, p. 357; Khātamī, Sayyid Aḥmad, Farhang-i ʿilm-i kalām, 1370 Sh, p. 156; Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 1230 and vol. 3, p. 1632.
  9. ↑ Muʿīn, Muḥammad, Farhang-i Fārsī-yi Muʿīn, 1382 Sh, vol. 3, p. 2427.
  10. ↑ Narīmānī, ʿAlī, Tafsīr-i ʿirfānī-yi Ishrāq, n.d., p. 5.
  11. ↑ Mūsawī Khalkhālī, Ṣāliḥ, Sharḥ-i manāqib-i Muḥyī l-Dīn ʿArabī, 1322 AH, p. 272.
  12. ↑ Sabzawārī, Mullā Hādī, Asrār al-ḥikam, 1383 Sh, p. 648; Sabzawārī, Mullā Hādī, Sharḥ-i Mathnawī, 1374 Sh, vol. 3, p. 325.
  13. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, 1379 Sh, p. 430; Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, Rasāʾil-i tawḥīdī, 1388 Sh, p. 158; Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 3, p. 1632; Sabzawārī, Mullā Hādī, Sharḥ-i Mathnawī, 1374 Sh, vol. 3, p. 325.
  14. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, 1379 Sh, p. 324; Khātamī, Sayyid Aḥmad, Farhang-i ʿilm-i kalām, 1370 Sh, p. 156; Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 1230.
  15. ↑ Baḥr al-ʿUlūm, Muḥammad Mahdī b. Murtaḍā, Risāla-yi sayr wa sulūk, 1425 AH, p. 101.
  16. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 376.
  17. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 1, p. 741.
  18. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 786.
  19. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 844.
  20. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 993.
  21. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 1120.
  22. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 3, p. 1698.
  23. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 3, p. 1921.
  24. ↑ Baḥr al-ʿUlūm, Muḥammad Mahdī b. Murtaḍā, Risāla-yi sayr wa sulūk, 1425 AH, p. 57.
  25. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 3, p. 1967.
  26. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 3, p. 1970; Tahānawī, Muḥammad ʿAlī, Mawsūʿat kashshāf iṣṭilāḥāt al-funūn wa l-ʿulūm, 1996, vol. 2, p. 1672; ʿIrāqī, Fakhr al-Dīn, Kulliyyāt-i ʿIrāqī, 1363 AH, p. 416.
  27. ↑ Sabzawārī, Mullā Hādī, Hādī al-muḍillīn, 1383 Sh, p. 296.
  28. ↑ Hamadānī, ʿAyn al-Quḍāt, Tamhīdāt, 1341 Sh, p. 379; Anonymous, Iṣṭilāḥāt-i Ṣūfiyān: Mirʾāt-i ʿUshshāq, 1388 Sh, p. 46.
  29. ↑ Sabzawārī, Mullā Hādī, Asrār al-ḥikam, 1383 Sh, vol. 1, p. 322; Sabzawārī, Mullā Hādī, Sharḥ al-manẓūma, 1389 Sh, vol. 1, p. 44.
  30. ↑ Ṣalībā, Jamīl, Farhang-i falsafī, 1366 Sh, p. 550.
  31. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 1225.
  32. ↑ Sabzawārī, Mullā Hādī, "Footnote" in al-Asfār, 1981, vol. 6, p. 25.
  33. ↑ ʿAmīd, Ḥasan, Farhang-i Fārsī-yi ʿAmīd, 1360 Sh, vol. 2, p. 1711.
  34. ↑ Ṣalībā, Jamīl, Farhang-i falsafī, 1366 Sh, p. 550; ʿAmīd, Ḥasan, Farhang-i Fārsī-yi ʿAmīd, 1360 Sh, vol. 2, p. 1711.
  35. ↑ Ṣalībā, Jamīl, Farhang-i falsafī, 1366 Sh, p. 551.
  36. ↑ Ṣalībā, Jamīl, Farhang-i falsafī, 1366 Sh, p. 551.
  37. ↑ Sabzawārī, Mullā Hādī, Asrār al-ḥikam, 1383 Sh, vol. 2, p. 648; Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 1352; Kāshifī, Ḥusayn b. ʿAlī, Rashḥāt ʿayn al-ḥayāt, 1356 Sh, vol. 1, p. 357; Shīrwānī, Zayn al-ʿĀbidīn, Bustān al-siyāḥa, 1315 Sh, p. 286; Sabzawārī, Mullā Hādī, Sharḥ-i Mathnawī, 1374 Sh, vol. 3, p. 325; Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, Rasāʾil-i tawḥīdī, 1388 Sh, p. 158; Ṭayyib, ʿAbd al-Ḥusayn, Aṭyab al-bayān fī tafsīr al-Qurʾān, 1369 Sh, vol. 11, p. 165; Qarāʾatī, Muḥsin, Tafsīr-i Nūr, 1388 Sh, vol. 2, p. 493.
  38. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, p. 1352.
  39. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 1, p. 667.
  40. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, 1379 Sh, p. 317; Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 2, pp. 1227-1228.
  41. ↑ Isfarāyinī, Mullā Ismāʿīl, Anwār al-ʿirfān, 1383 Sh, pp. 414–415; Zarrīnkūb, ʿAbd al-Ḥusayn, Sirr-i Ney, 1387 Sh, vol. 1, p. 553.
  42. ↑ Asīrī Lāhījī, Muḥammad, Mafātīḥ al-iʿjāz fī sharḥ-i Gulshan-i rāz, 1312 Sh, p. 52; Ṭihrānī, Sayyid Muḥammad Ḥusayn, Allāh-shināsī, 1426 Sh, vol. 1, p. 179.
  43. ↑ Samnānī, ʿAlāʾ al-Dawla, Muṣannafāt-i Fārsī-yi Samnānī, 1383 Sh, p. 150.
  44. ↑ Anonymous, Iṣṭilāḥāt-i Ṣūfiyān: Mirʾāt-i ʿUshshāq, 1388 Sh, p. 209.
  45. ↑ Humāʾī, Jalāl al-Dīn, Mawlawīnāma, 1385 Sh, vol. 1, p. 117; Amīn, Nuṣrat Baygum, Makhzan al-ʿirfān fī tafsīr-i Qurʾān, n.d., vol. 12, p. 23; Balāghī, ʿAbd al-Ḥujja, Ḥujjat al-tafāsīr wa balāgh al-iksīr, 1386 Sh, vol. 5, p. 17; Ṭayyib, ʿAbd al-Ḥusayn, Aṭyab al-bayān fī tafsīr al-Qurʾān, 1369 Sh, vol. 6, p. 44, vol. 8, p. 83, vol. 9, p. 452, vol. 11, p. 284, vol. 13, p. 89; Ṣalībā, Jamīl, Farhang-i falsafī, 1366 Sh, p. 550.
  46. ↑ Ṭayyib, ʿAbd al-Ḥusayn, Aṭyab al-bayān fī tafsīr al-Qurʾān, 1369, vol. 9, p. 340.
  47. ↑ Ḥusaynī Ṭihrānī, Sayyid Muḥammad Ḥusayn, Maʿād-shināsī, 1423 AH, vol. 5, pp. 251-252.
  48. ↑ Anonymous, Iṣṭilāḥāt-i Ṣūfiyān: Mirʾāt-i ʿUshshāq, 1388 Sh, p. 209; Zarrīnkūb, ʿAbd al-Ḥusayn, Sirr-i Ney, 1387 Sh, vol. 2, p. 812.
  49. ↑ Narīmānī, ʿAlī, Tafsīr-i ʿirfānī-yi Ishrāq, n.d., p. 395.
  50. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 1, p. 327.
  51. ↑ Eternal Lights (Anwār-i Azalī) is a philosophical term used by Nasir Khusraw, and in explaining it he says: according to the principle of philosophers, since what exists in this corporeal world is a shadow and ray from the celestial beings, for this reason, they say the seven planets—which they call the seven thrones—are a ray from the seven eternal lights that are in the world of Lāhūt, and those seven consist of: Innovation (ibdāʿ), Intellectual Substance (jawhar-i ʿaqlī: Intellect, Intelligizer, and Intelligible), Soul, Fortune (jadd), Victory (fatḥ), and Imagination, which in the Sharia are called Gabriel, Michael, and Seraphiel, and the seven stars are effects of those subtleties. (Sajjādī, Farhang-i maʿārif-i Islāmī, vol. 1, p. 327.)
  52. ↑ Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 1, p. 143.
  53. ↑ Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, Tarjuma-yi Tafsīr al-Mīzān, 1374 Sh, vol. 3, pp. 490-496.
  54. ↑ Juwaynī, ʿAbd al-Malik, al-Irshād ilā qawāṭiʿ al-adilla fī uṣūl al-iʿtiqād, 1416 AH, p. 26; Ḥusaynī ʿAlawī, Abū l-Maʿālī Muḥammad, Bayān al-adyān fī sharḥ-i adyān wa madhāhib-i jāhilī wa Islāmī, 1376 Sh, p. 30; Ḥasanī Rāzī, Sayyid Murtada b. Dāʿī, Tabṣirat al-ʿawāmm fī maʿrifat maqālāt al-anām, 1364 Sh, p. 24; Ṣādiqī, Muḥammad, Ḥiwār bayn al-ilāhiyyīn wa l-māddiyyīn, 1407 Sh, pp. 385, 387; Karājikī, Muḥammad b. ʿAlī, Kanz al-fawāʾid, n.d., vol. 1, p. 235; Kamareʾī, Muḥammad-Bāqir, Ganjīna-yi maʿārif-i Shīʿa-yi Imāmiyya, n.d., vol. 1, p. 280; Qāḍī ʿAbd al-Jabbār, Abū l-Ḥasan, al-Mughnī fī abwāb al-tawḥīd wa l-ʿadl, 1962, vol. 5, p. 149; Ḥasanī Wāʿiẓ, Maḥmūd b. Muḥammad, Tafsīr-i sharīf-i al-Balābil wa l-qalāqil, 1376 Sh, vol. 1, p. 280; Khafājī, Aḥmad b. Muḥammad, ʿInāyat al-qāḍī, 1417 AH, vol. 3, p. 391; Ālūsī, Maḥmūd b. ʿAbd Allāh, Rūḥ al-maʿānī, 1415 AH, vol. 3, p. 270, vol. 15, p. 513; Mughniyya, Muḥammad-Jawād, al-Tafsīr al-kāshif, 1424 Sh, vol. 7, p. 320; Makārim Shīrāzī, Nāṣir, Tafsīr-i Namūna, 1371 Sh, vol. 5, p. 40; Wāʿiẓ-zāda Khurāsānī, Muḥammad, al-Muʿjam fī fiqh lughat al-Qurʾān wa sirr balāghatih, 1388 Sh, vol. 9, p. 590.
  55. ↑ Ḥalabī, ʿAlī-Aṣghar, Tārīkh-i ʿilm-i kalām dar Īrān wa jahān, 1376, p. 72; Khātamī, Sayyid Aḥmad, Farhang-i ʿilm-i kalām, 1370 Sh, p. 132; Mashkūr, Muḥammad-Jawād, Farhang-i firaq-i Islāmī, 1372 Sh, p. 163; Kāshifī, Ḥusayn b. ʿAlī, Rashḥāt ʿayn al-ḥayāt fī manāqib-i mashāyikh al-ṭarīqa al-Naqshbandiyya, 1356 Sh, vol. 1, p. 357.
  56. ↑ Mashkūr, Muḥammad-Jawād, Farhang-i firaq-i Islāmī, 1372 Sh, p. 194.
  57. ↑ Amīn, Nuṣrat Baygum, Makhzan al-ʿirfān fī tafsīr-i Qurʾān, n.d., vol. 11, p. 310.
  58. ↑ Balāghī, ʿAbd al-Ḥujja, Ḥujjat al-tafāsīr wa balāgh al-iksīr, 1386 Sh, vol. 6, p. 30.
  59. ↑ Sulṭān ʿAlīshāh, Sulṭān Muḥammad b. Ḥaydar, Tarjuma-yi Tafsīr-i Bayān al-saʿāda fī maqāmāt al-ʿibāda, 1372 Sh, vol. 13, p. 14 and vol. 13, p. 292.
  60. ↑ Sulṭān ʿAlīshāh, Sulṭān Muḥammad b. Ḥaydar, Tarjuma-yi Tafsīr-i Bayān al-saʿāda fī maqāmāt al-ʿibāda, 1372 Sh, vol. 13, p. 439.
  61. ↑ Ḥusaynī Ṭihrānī, Sayyid Muḥammad Ḥusayn, Maʿād-shināsī, 1423 AH, vol. 3, pp. 160–163, vol. 10, p. 388; Sajjādī, Sayyid Jaʿfar, Farhang-i iṣṭilāḥāt-i falsafī-yi Mullā Ṣadrā, 1379 Sh, p. 409; Sajjādī, Sayyid Jaʿfar, Farhang-i maʿārif-i Islāmī, 1373 Sh, vol. 1, p. 22.
  62. ↑ Ḥusaynī Ṭihrānī, Sayyid Muḥammad Ḥusayn, Imām-shināsī, 1426 AH, vol. 4, p. 85; Ḥusaynī Ṭihrānī, Sayyid Muḥammad Ḥusayn, Maʿād-shināsī, 1423 AH, vol. 5, p. 143, vol. 7, p. 312.
  63. ↑ Markaz-i Farhang wa Maʿārif-i Qurʾān, Dāʾirat al-maʿārif-i Qurʾān-i Karīm, 1382 Sh, vol. 5, pp. 72-73.
  64. ↑ According to Sayyid Muhammad Husayn Husayni Tihrani, based on the verse "He begat not, nor was He begotten, and there is none comparable to Him," all the multiplicities of the universe are manifestations and reflections of the Divine Essence, in which the true power, life, and knowledge—which belong exclusively to the Holy Essence of the Truth—have appeared according to their capacity. That is, independence in existence, life, knowledge, power, and other names and attributes is restricted to the Holy Essence of the Truth, and in other than the Essence of the Truth, it is derivative and accidental; consequently, in the incorporeal spirits, and the holy souls of high-ranking angels, and the pure rational souls of the prophets and Imams (a), and in Hazrat Mahdi (atfs), the Qāʾim of the Progeny of Muhammad, whose existential breadth is greater, the attributes of Divine perfection have appeared and manifested more, and these, like mirrors, completely represent the Holy Essence and attributes of the Truth. (Ṭihrānī, Sayyid Muḥammad Ḥusayn, Imām-shināsī, 1426 AH, vol. 5, p. 143.)
  65. ↑ Ḥusaynī Ṭihrānī, Sayyid Muḥammad Ḥusayn, Maʿād-shināsī, 1423 AH, vol. 8, p. 66; Baḥr al-ʿUlūm, Muḥammad Mahdī b. Murtaḍā, Risāla-yi sayr wa sulūk (Tuḥfat al-mulūk fī l-sayr wa l-sulūk), 1425 AH, p. 45, p. 101, p. 145; Shahīdī, Sayyid Jaʿfar, Sharḥ-i Mathnawī (Shahīdī), 1373 Sh, vol. 3, p. 475; Ṭihrānī, Sayyid Muḥammad Ḥusayn, Āyat-i Nūr, 1427 AH, p. 243; Ṭihrānī, Sayyid Muḥammad Ḥusayn, Lubb al-lubāb dar sayr wa sulūk, 1419 AH, p. 74; Kāshifī, Ḥusayn b. ʿAlī, Tafsīr-i Ḥusaynī (Mawāhib-i ʿalliyya), n.d., p. 240; Narīmānī, ʿAlī, Tafsīr-i ʿirfānī-yi Ishrāq, n.d., p. 5 and Muʿīn, Muḥammad, Farhang-i Fārsī-yi Muʿīn, 1382 Sh, vol. 3, p. 2427.
  66. ↑ Zabīdī, Muḥammad b. Muḥammad, Tāj al-ʿarūs min jawāhir al-qāmūs, n.d., vol. 19, p. 91.
  67. ↑ Ḥallāj, Ḥusayn b. Manṣūr, Dīwān-i Manṣūr Ḥallāj, 1305 AH, pp. 66, 89, 100, 103; Baḥr al-ʿUlūm, Muḥammad Mahdī b. Murtaḍā, Risāla-yi sayr wa sulūk (Tuḥfat al-mulūk fī l-sayr wa l-sulūk), 1425 AH, p. 57; Rahnama, Zayn al-ʿĀbidīn, Tarjuma-yi Qurʾān, 1354 Sh, vol. 1, pp. 37, 42, 44, 47; Mawlawī, Jalāl al-Dīn Balkhī, Mathnawī-yi Maʿnawī, 1392 Sh, p. 352.

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