, the master of the sword and the pen, the elect of the...

, the master of the sword and the pen, the elect of the eminent from among the Arabs and the non-Arabs, the sun of the truth and the faith (shams al-haqq wa al-din), the glory of Islam and Muslims, the chief of the viziers, the holder of the high office of the dominions, the pride of the elite and the nobility, the embodiment of justice and benefaction, the world's most meritorious and perfect, the refuge and shelter of Iran, the lover of the awliya', Muhammad ibn Sahib al-Said Baha' al-Din Muhammad al-Juwayni, may God strengthen his helpers and increase his power twofold.

As opportunity became available and time and circumstance became conducive, the plan at last materialized, to the extent that the mind would assist and was feasible in view of the various obstacles and numerous preoccupations, of compiling, in compliance with his order and in obedience to his command, this brief treatise in several chapters, expositing those truths and describing those subtleties.

In every chapter, he has for witness' sake cited a verse of the glorious revelation, which is such that: Falsehood cannot find way into it from before it or behind it. (41:42) And where he could not find something that was expository of the purpose at hand he has confined himself to that which was more accessible.

He has named it Awsaf al-ashraf and were it to be viewed with favour by his noble eye, its purpose would be achieved; otherwise, in view of what has been already stated in way of excuse, it is hoped that his noble self, with his noble disposition and sublime virtue, will overlook its lapses and cover them with the mantle of his forgiving grace, so that God, the Glorious and the Exalted, may bestow upon him of divine grace and everlasting sovereignty in the real world in the same way as He has chosen him for mastery and leadership in this realm of appearance.

Indeed He is Gracious, and answers prayer. Prelude It would be proper at the outset to mention the contents of this brief treatise. There is no doubt that when one contemplates over one's state (reading ahwal, instead of af'al), one would find oneself to be in need of something besides oneself, and that which is in need of something else is deficient. And when one becomes aware of his deficiency, there arises in his inner being a yearning to seek perfection.

This prompts him to undertake a journey in the quest of perfection, which is called wayfaring' (suluk) by the people of the Tariqah (the mystic path).