At first...

At first, the lights would be mixed with darkness, or the darkness would be overwhelming: “ … they have mingled a good deed and an evil one… ” [^2] As the sulūk gets steadier, the light overcomes the darkness, and the marks of the Lord appear in the sālik, and his tasmiyah appears somewhat real, and gradually the Satanic marks which, outwardly, contradict the Virtuous City [ madīnat-i fādilah ], and, inwardly, are conceit, arrogance and the like, and in the inmost part of the inward, are egotism, selfishness and the like leave the kingdom of the inside and the outside, and, in their place come the marks of Allah which, outwardly, observe the regime [ nizām ] of the Virtuous City, and inwardly, are servitude and humility of the soul, and in the inmost part of the inside, wanting Allah and regarding for Him.

Then when the kingdom becomes godly and gets rid of the Satans of jinn and ins , and the divine marks appear in it, the sālik gets to the state of ismiyyat (nameness, nomination, naming).

So, first, sālik 's tasmiyah (naming) is to be distinguished by the divine marks and signs, then he is promoted and attains the state of ismiyah , which is a state in the beginnings of the proximity of the nāfilah (supererogation), and when this proximity of nāfilah takes place, he will enjoy full state of ismiyah , and there remains nothing of servant and servitude.

The one who reaches this stage, his complete salāt will be uttered by Allah's tongue, a state that can happen only to a few of Allah's friends.

As regards the common people and the imperfect ones like us, the discipline is to brand our heart with the mark of servitude during uttering the tasmiyah , and to inform the heart about Allah's marks, signs and āyah s, not satisfying ourselves with unintentional wordings, haply we may be covered by the eternal favor and make up for the past, and there opens before our hearts a door of learning the Names and of attaining the objective.

It is further possible to say that in the said noble hadīth , by a simah of “the simah s of Allah,” it is meant the mark or sign of the mercy of the “Beneficent” and the mercy of the “Merciful.” These two noble Names are of the all-embracing ones, under whose blessing shadow the entire world of realization has reached, and does reach, the existence itself and its perfection, and the mercies of the Beneficence [ rahmāniyyah ] and Mercifulness [ rahīmiyyah ] cover the whole house of existence [ dār-i wujūd ] .