The Basic Daily Devotional Practice of The NUR-Fātimīya Ufī Order and The Fātimīya Alāt

The Basic Daily Devotional Practice of the NUR-
Fātimīya Ṣufī Order and the Fātimīya ṣalāt

1
Wahid Azal
2
Basic Arabic Transliteration Key

Where transliteration occurs for vowels
ʿ = the guttural letter ʿayn ‫ ‘ ; ع‬and ’= hamza’ (‫)ء‬, i.e. the glottal stop.
a is the short vowel ‘a’ as in apple.
ā is the long vowel ‘a’ as in father.
A (capital) as the first letter of a word (unless indicated otherwise) is the same as ā.
i or e are short vowel ‘e’ as in red or pet.
ī is the long vowel ‘ee’ as in feel, wheel or eel.
I (capital) as the first letter of a word (unless indicated otherwise) is the same as ī.
u is the short vowel ‘o’ or ‘u’ as in us, orange or put.
ū is the long vowel ‘oo’ as in too or food.
U (capital) as the first letter of a word (unless indicated otherwise) is the same as ū.
Where transliteration occurs for consonants
Ḥ and ḥ are the hard aspirated ‘h’ = ‫ح‬

H and h are the soft ‘h’ = ‫ه‬
Kh or kh is the guttural consonant ‫ خ‬as in the Scottish ‘loch’.
Gh or gh is the guttural consonant ‫ غ‬as in a harsh and exaggerated ‘g’ in gargle with a ‘k’ as well.
Q or q is the guttural consonant ‫ ق‬likewise pronounced as in a exaggerated ‘g’ and ‘k’ together.
(‫ غ‬and ‫ ق‬are often pronounced identically)
Ṣ or ṣ is the letter ‫ ص‬but S or s is ‫س‬. These two are identical except for ‫ ص‬where a shortened vowel ā
follows its pronunciation before each consonant.
Ḍ or ḍ is ‫ ض‬which is between a ‘z’ and a ‘d’ while Ẓ or ẓ is ‫ ظ‬which is also between a ‘z’ and a ‘d’ but closer
to a ‘z’ (Persians pronounce both as a ‘z’ and it is fine to do the same).
Sh and sh is ‫ ش‬as in ship.

Th and th is ‫ ث‬as in thunder.
Dh and dh as in the and that.
Ṭ or ṭ is the letter ‫ ط‬which is identical to ‫ت‬ ‘t’ except for the shortened vowel ā that follows its
pronunciation before each consonant.
N. Wahid Azal & N.U.R.-FSO © 2014-2021

3

4
N.U.R. Calendar

5

6

7

8

9
Note: unless otherwise indicated, all elements in this document are by Wahid Azal.
With some exceptions, the original Arabic of a prayer or doxology is usually offered
first and is then followed by its transliteration and, finally, translation. This is the case
other than in the section dealing with the Fāṭimīya ṣalāt where the transliterations are
given in the endnotes.

10
‫ص‬
2
‫ّ ا‬ ‫ا‬ ِ
Glory be to God, the unchanged and unalterable, no other god is there besides It the One, the
Unique, the Everlasting, Who was a Hidden Treasure and Who from the situs of Its Exclusive
Oneness upraised the Divine Names over the Hidden Cloud of Its Inclusive Unity and
theophanically self-disclosed over the worlds by Them via the Point of Its Divine Will in order
to be known that verily It is the Tree Who She is no other god but He, the Fāṭimiyyic Reality;
and praise be unto God, the Light of all the Worlds, Who manifested Its Greatest Name as the
secret of all-things, for there is no god but God Who Revealed the Splendour of the Fāṭimīyyic
Reality upon the Sanctified Pleroma of the House of Immaculacy from before and after in
every aeon, before every aeon and after every aeon, inasmuch as God is the Most Great Who
theophanically self-discloses this Sophianc Radiance upon the worlds in every moment, before
every moment and after every moment! And the Divine Laudation from the Uncreated Light
be upon Muḥammad and the Family of Muḥammad; and then the Splendor from God be upon
the First Unity with the exaltedness and majesty, and blessings be upon the illuminated ones,
for sanctified is God, the Lord of all the worlds, Who Reveals via the Sophianic Radiance, the
Resplendence of all the worlds!
As for the matter at hand: The fundamentals of the applied esoteric Path (‫ )ﴏاط‬of the N.U.R.-
Fāṭimīya Sūfī Order are grounded in 1. prayer (both ṣalāt and duʿā/munāja) as well as invocation
(dhikr); next, 2. a firm footing in (the Islamo-Kabbalistic) system of abjad/jafr

11
(gematria/numerology), and so daily meditation on the letters of the Arabic alphabet (with the
understanding that they are those spatiotemporally located signatara of the specific atemporal and
vertically situated eidai/Platonic Forms that they indicate); then 3. the constant inner reflection and
visualization of the calligram of the Greatest Name as well as the letter ṣād ‫ ص‬as the
dhikrs of the heart; and so, 4. vigilance and attendance upon the inner sanctum of the House of
Immaculacy, i.e. the blaze-flux (‫( )ﻓﺆاد‬that is, the inner kernel of the heart) which is equivalent to
being/existence (‫ )وﺟﻮد‬since this is (per Qurʿān 53: 9-11) the supreme subtle organ whose vision “does
not lie regarding what it sees” and so is capable of beholding the theophany of the Divine Visage
specific to it “at two bows length or nearer” in its ascension within itself.
That stated, the first two primary invocation practices of the Fāṭimīya Sufi Order are 1. the
Fāṭimīya shahāda, which is simply:
ّ
‫و‬ ‫إ إ‬
lā ilāha illa allāh fātima wajh allāh
There is no god but God! Fatima is the Face of God!

It can be recited any number of times during the course of the day, but especially either 33x, 101x, or
380x (to its numerical value). This can also be undertaken while visualizing the calligram of the
Greatest Name:
And 2. the Tasbīḥ al-Fāṭima (the praise of Fāṭima), which is,
ّ ُ
‫و أ‬ ‫و إ إ‬ ‫وا‬ ‫ن‬
subḥān’ullāh wa’l-ḥamdu’lillāh wa lā ilāha illā āllāh wa allāhu akbar
Glory be to God and praise be unto God and there is no god but God and God is the Most Great!

12
As per the esoteric doctrine of the Imāms of the House (‫ )ع‬and the Bāb, each of these formulas
corresponds to the four worlds, four stations of Unicity, four elements, and the four movements of
prayer:
i. Tasbīḥ (‫ان ﷲ‬ ‫ )سب‬Glorified be God = Lāhūt (‫ﻻﻫﻮت‬, world of the divinity) = Unicity
of the Essence ( ‫ = )تﻮح د ا ّ ات‬qīyām (‫ق ّام‬, upright standing position).
In the subtle physiology of Shaykhism this relates to the blaze-flux/heart-flux (‫ )ﻓﺆاد‬which,
as mentioned, is equivalent to existence/being (‫)وﺟﻮد‬. In the Persian Bayān the Bāb
associates this with the station of divine creation (‫لق‬ ‫)مقام‬, the color white and
diamonds (2:5; 3:10; 5:12 and 6:8). In the language of pristine Shiʿi cosmogony, Lāhūt
constitutes the realm of the Mother of the Book (‫الك اب‬ ‫)ا ّم‬. Shaykhī cosmology also
corresponds this level to the level of the Divine Will (‫ة‬ ‫)مرتبة اﳌش‬, to the station of Clarity
(‫البيان‬ ‫ )مقام‬and to the pillar of the Divine Unicity (‫)رن ال ّتﻮح د‬. In the bismillāh this is the
station of “In the Name of” (‫ ;) سم‬and in the station of the letters of allāh (‫)ﷲ‬, this is the
station of alif (ٔ ). This station also represents the station of the Voice of Divinity and so
represents the station of the embodified Point (nuqṭa).
ii. Taḥmīd ( ‫ )اﶵد‬Praise be unto God = Jabarūt (‫ﱪوت‬ , world of the empyrean) =
Unicity of the Names and the Attributes (‫الﺼﻔات‬

ّ ‫ = )تﻮح د ا ٔسﲈء و‬Fire (‫ = ) ر‬rukūʿ
(‫ ُر ﻮع‬, kneeling half-waist prostration).
In the subtle physiology of Shaykhism this relates to the Spirit (‫ )روح‬and to essence
(‫ماﻫية‬/‫) ﲔ‬. In the Persian Bayān the Bāb associates this with the station of divine
provision (‫رزق‬ ‫)مقام‬, the color yellow and topaz (ibid.). In the language of pristine Shiʿi
cosmogony, Jabarūt constitutes the First World of the Primordial Particles of Light ( ‫اﱂ‬

13
‫ ) ّذرات ّول‬which is also known by the alternative titles of the First World of the
Luminous Silhouettes (‫ّول‬ ‫ ) اﱂ شباح‬and the World of the Primordial Covenant ( ‫اﱂ‬
‫)اﳌيثاق ّول‬. Shaykhī cosmology also corresponds this level to the level of the Divine
Volition (‫)مرتبة ا ٕﻻرادة‬, the station of Meanings (‫ )مقام اﳌﻌاﱐ‬and to the pillar of Prophecy ( ‫رن‬
‫)الﻨّ ّبﻮة‬. In the bismillāh this is the station of “God” (‫ ;)ﷲ‬and in the station of the letters of
allāh (‫)ﷲ‬, this is the station of the first lām (‫)ل‬. This station also represents the station
of the Voice of the “Hidden” or “Eternal Imām” and so represents the station of
embodified divine Messengerhood (risāla).
iii. Tahlīl (‫ﷲ‬ ‫ )ﻻ ٕا ا ّٕﻻ‬There is no god but God = Malakūt (‫ملكﻮت‬, the angelic world) =
Unicity of the Actions (‫ﻓﻌال‬ ‫ = )تﻮح د‬Water (‫ = )ماء‬sujūd (‫ﲭﻮد‬, full prostration).
In the subtle physiology of Shaykhism this relates to the soul (‫ )ﻧﻔﺲ‬and to universal
matter (‫ﻫيﻮﱃ‬/‫ﳇّية‬ ‫)مادة‬. In the Persian Bayān the Bāb associates this with the station of
spiritual death (‫)مقام مﻮت‬, the color green and emeralds (ibid.). In the language of pristine
Shiʿi cosmogony, Malakūt constitutes the second World of the Primordial Particles of
Light which is bifurcated into a celestial heaven (‫ ) لييﻮن‬and a celestial hell (‫)ﲭّﲔ‬. Shaykhī
cosmology also corresponds this level to the level of the Divine Determination (‫)رتبة القَدَ ر‬,
the station of the Gates (‫بﻮاب‬ ‫ )مقام‬and to the pillar of Imamate (‫)رن اﻻٕمامة‬. In the
bismillāh this is the station of “the Compassionate” (‫الرﲪن‬
ّ ); and in the station of the letters
of allāh (‫)ﷲ‬, this is the station of the second lām ( ). This station also represents the
station of the Voice of the Gate and so represents the station of embodified Providential
Guidance (wilāya).
iv. Takbīr (‫اﻛﱪ‬ ‫ )ﷲ‬God is the Most Great = Mulk ( ‫م‬, the Dominion) = Unicity of
Worship (‫الﻌبادة‬ ‫ = )تﻮح د‬earth (‫ = ) راب‬julūs (‫لﻮس‬ , seated position).

14
In the subtle physiology of Shaykhism this relates to the composite body (‫ﺟسم‬/‫ )ﺟسد‬and
to form (‫)ﺻﻮرة‬. In the Persian Bayān the Bāb associates this with the station of spiritual
life (‫)مقام ح ﻮة‬, the color red and rubies (ibid.). In the language of pristine Shiʿi cosmogony
this is the material world of Nāsūt (‫) سﻮت‬. Shaykhī cosmology also corresponds this level
to the level of the Divine Authorization (‫)رتبة القﻀاء‬, the station of the Imamate (‫)مقام اﻻٕمامة‬
and to the pillar of the Perfect Shiʿi (‫ا ﲀمل‬ ‫)رن الشيﻌة‬, the Fourth Support (‫) ّالرن ّالرابع‬. In
the bismillāh this is the station of “the Merciful” (‫الرحﲓ‬
ّ ); and in the station of the letters of
allāh (‫)ﷲ‬, this is the station of hāʾ (‫)ه‬, the final letter. This station also represents the
station of the Voice of the Perfect Shiʿi who is the Mirror (‫ )مر ٓة‬and Talismanic-Temple
(‫ )ﻫيﲁ‬to all the stations above and so represents the station of embodified Gatehood
(bābīya).
Now before detailing further the elements composing the practices of the N.U.R.-FSO
further, some more words of orientation are in order. First, for all things undertaken, it is necessary
to always consecrate every action with the attribute of divine Light (nūr ‫)ﻧﻮر‬, whether spoken or
internalized, as an invoked remembrance, or even as a single reflective thought reflecting this
Light, be it even the mere visualization of its letters or its very concept. As in the Bayān, the vocal
or silent utterance of ‘In the Name of God’ (bismillāh ‫ﷲ‬ ‫سم‬ = 168) before and after any undertaking
will also suffice. This is primarily because as per Shiʿi ḥadīth this attribute is the one that epitomizes
the divine reality of Fāṭima al-Zahrāʾ (‫)ع‬.
Additionally, and as displayed within the N.U.R. calligram, strive to also meditate upon the
conjunction and union of the letter bāʾ ‫ ب‬with the letter nūn ‫ ن‬wherein the bāʾ ‫ ب‬represents the
metaphysical principle of the alpha and the nūn ‫ ن‬the omega - and so the principle of all-things (kullu-
shayʾ) - such that the letter bāʾ ‫ ب‬here stands as a symbol for the Earth of Primal Masculinity with
the nūn ‫ ن‬that of the Earth of Primal Femininity (i.e. the two pentalphas between the six symbols

15
of the Greatest Name). Know, that the alpha has been manifested for the sake of the omega, for it is
in its omegahood whereby the alpha can be deemed in its reality of alphahood, as the firstness is for
the lastness that upraises it upon the earth of its firstness, which in truth is the firstness of the
lastness that is the setting earth of the lastness of the firstness. These in turn are manifested within
the form of the Tree of Reality as the dual pillars of Beauty (right, i.e. the Evenic) and Majesty (left,
i.e. the Adamic) which epiphanize as the angelophanies of the Evenic Beauty (‫ ﺟﲈل‬jamāl) and the
Adamic Majesty (‫ ﻼل‬jalāl), i.e. the Two Gulfs of Manifestation and Non-Manifestation as the Two
Gulfs of the Earth of Masculinity and the Earth of Femininity which are the two pentagrams
between the six symbols of the Greatest Name. Note as well how the six combined letters in Arabic
of the names of Adam (‫ = ٓدم‬45) and Eve (ٔ ‫= حﻮ‬15), plus the conjunction ‘and’ (wa ‫ = و‬6) as the seventh
letter between them, yields the number 66 (= allāh, ‫ﷲ‬, ‘God’). Know also that what has been
explicated here is referable to the unific syzygic reality of the Primal Will (mashīya awwalīya), the
nous or Universal Intellect (i.e. the metatronic theophany and shekinah), whose inner life, which
simultaneously is Its outer life, unfolds as the unicity of a totalizing unity of the complimentary-but-
one (i.e. the dyad in unity, the dualitude of the unity), the creative and creating feminine and
masculine poles united, and not the Essence of the unknowable ipseity which cannot even be
predicated with any notions of godhood since It is beyond them. The Primal Will and Its infinite
manifestations is what is and ever will be that which can properly be referred to by the name,
attribute and predication of ‘godhood’ as such, i.e. the word allāh, ‫ﷲ‬. The unknowable essence is the
absolutely transcendent, the beyond-the-beyond (warāʾ al- warāʾ), and so can never be known nor
indicated nor named nor speculated about neither in the heavens nor in the earth nor what is
between them, nor what is beyond them. It has remained and will ever remain in the sanctity of
the highest sublimity of Its own inaccessible transcendence, within utter abstraction and the
highest altitudes forever and ever, whether now or into the indefinite aeonic eternities of the
future. Predicates of ‘mother’ and ‘father’ cannot be applied to It, as these would refer directly to the
unific syzgic reality of the Primal Will, the first emanant, as it where, wherein the realities of
‘motherhood’ and ‘fatherhood’ are applicable and so are inextricably equal and one within this Primal

16
Will. In Its godhood the Primal Will is both the ‘mother’ and the ‘father’ of Its progenitation and
cosmocrative fashioning. In the language of Tantric metaphysics, the Primal Will is both Shiva and
Shakti as One (i.e. the dyadic unity or ‘unicity’, waḥdānīya ‫)و داﻧية‬. In the high stations of the
unfolding theophanic self-disclosures of the presence of the One without Equal, the essence of the
unknowable absolute, this as well appears as the stations of aḥadīya (‫‘ ٔ دية‬exclusive oneness’) and
of the wāḥidīya (‫دية‬ ‫‘ وا‬inclusive unity’) whereby the first is the Hidden Essence (dhāt al-ghayb ‫ذ ٓت‬
‫ )الغيب‬and ‘She’ ‫ ﻫﯽ‬whereas the following is the manifesting Essence (dhāt al-muẓhir ‫ )ذ ٓت ُمظهر‬and
the ‘He’ ‫ﻫﻮ‬. This excursus here is provided to reinforce the importance of constant meditations
upon the calligram of the Greatest Name since the preceding is a brief gloss upon its depth and so
what this symbol reflects and so represents in the N.U.R.-FSO, particularly given the fact that the
Greatest Name is in fact the symbol representing the Reality of the Primal Will Itself.
The N.U.R.-Fāṭimīya Greeting
The greeting of the N.U.R- Fāṭimīya, which replaces those in mainstream Islām and those currently
in the Bayān3 (and which in the N.U.R- Fāṭimīya is the same formula irrespective of gender), is nūr
ʿaleykum ‫‘ ﻧﻮر ليﲂ‬the Light be upon you’ whose response is wa ʿaleykum nūr ‫‘ و ليﲂ ﻧﻮر‬and upon you be
the Light’. Farewells are simply yā nūr (‫) ﻧﻮر‬, ‘O Light’! This form of greeting and farewell is
theurgically rooted and is for the purpose of allowing the encompassing Light of universal divinity
to proceed from and then return to the greeter and the one greeted, first, as the manifestation of
the Names the First (awwal), the Last (ākhir), the Manifest (ẓāhir) and the Hidden (bāṭin), and, second,
in order to instantiate the reality of Light upon Light (nūr ʿalā nūr ‫ﻧﻮر‬ ‫ )ﻧﻮر ﲆ‬per the refrain of the
Light Verse of the Qurʾān (24:35). This is also in order to sacralize the very act of a simple greeting
and farewell whereby the essential realities of the greeter and the greeted alike participate in the
movement of the divine reality and so are transfigured thereby -and so transfigurate - by such
incessant participation in this reality in every moment, before every moment and after every
moment in the horizons and in the selves by reality of the the Light of the Truly Real. This is also

17
for the purpose that on the Day of Her Manifestation, the Holy Communion of NUR may have
become the pole, axis and animating pivot of the Theophanocratic Earth of Light (terra lucida) as
the consummation of Light upon Light from Light to Light in Light for Light with Light by the Light
of all lights unto Her, the Living Light upon the Living Light upon the Living Light, that is She whom
God shall make Manifest in the number 303 (beautified be Her Fāṭimiyyic Mention and lauded be
Her cosmocrative Resplendence from Pre-Eternity to Post-Eternity)!
‫ص‬
Invocations to the Seven Days of the Week
The following seven, short invocatory prayers below are invocations to each separate day of the week
and its symbolic associations according to the NUR calendar. Each invocation appropriate to the day
in question may be recited at any time during that day, to a maximum of x7; or, alternatively, it may
be recited as the first thing in the morning as one rises from sleep immediately. But, first, before
invoking the prayer of the day in question, begin the prayer and invocation cycle of each day by first
stating 7x (to the numerical value of ‘post-eternity’ abad ‫) ٔبد‬:
ّ‫ا‬ ‫لا‬ ‫ذي ا‬ ‫ن‬ ُ
subḥān’ullāh dhi’l-jamāl al-bāhij an-nawīr
Glory be unto God the possessor of the Beauteous Enlightening Magnificence!
At noon, to the same number state:

ّ
‫ا‬ ‫ذي ا ّ ا‬ ‫ن‬ ُ
subḥān’ullāh dhi’l-ʿizz-ash-shāmikh al-manīʿ
Glory be unto God the possessor of the Tremendously Lofty Impregnability!
And at dusk, to the same number state:

18
‫ل ا ذخ ا‬ ‫ذي ا‬ ‫ن‬ ُ
subḥān’ullāh dhi’l-jalāl al-bādhikh-ar-rafīʿ
Glory be unto God the possessor of the Majestically Sublime Elevation!
And as night sets, to the same number state:
‫ا‬ ‫ا‬ ‫ذي ا‬ ‫ن‬ ُ
subḥān’ullāh dhi’l-ʿazama al-māniʾ al-munīr
Glory be unto God the possessor of the Invincibly Illuminating Might!
Saturday
ُ ّ‫ا‬ ّ‫ا‬
‫ا‬ ‫و‬ ‫و‬ ‫ما‬ ‫ا ه ر‬ ‫ا‬ ِ
ّ ّ ّ
‫او ت و د ر إ‬ ‫إ إ‬ ‫ر وا ّ م‬ ّ ‫ا‬ ‫و‬
‫ن‬ ‫را‬
bismillāh al-ālahi-l-ālāh nūr ʿaleyka yā ayyuhā yawm al-ʿaẓīm wa ḥāmil az-zuḥal wa mashīya’tul-ulūhīya
wa khātim al-muḥammadīya, ʿaleyka nūr wa-s-salām, ya hū, lā ilāha illā hū kull awqāt wa kull duhūr ilayhi
rājiʿūn!
In the Name of God, the Supreme Godhead of all supreme godheads! The Light be upon thee, O thou day of
Mightiness, and the carrier of Saturn and the Will of Divinity and the Muḥammadan Seal! Upon thee be
Light and the Peace! O It/Hū! There is no other god but It! All moments and all eternities return to It!
Sunday

19
ّ ّ
‫ا‬ ‫وارادة ا‬ ‫ا‬ ‫و‬ ‫اّ م ا‬ ‫ا ا ه ر‬ ِ
ّ ّ ّ
‫او ت و د ر إ‬ ‫ر وا ّ م د إ إ‬ ‫ا‬ ‫و‬
‫ن‬ ‫را‬
bismillāh al-ālahi-l-ālāh nūr ʿaleyka yā ayyuhā yawm al-haykal wa ḥāmil ash-shams wa irādat’ul-ʿaqli-l-
kull wa khātim al-ʿalawīya, nūr ʿaleyka wa-s-salām, ya fard, lā ilāha illā hū kull awqāt wa kull duhūr ilayhi
rājiʿūn!
In the Name of God, the Supreme Godhead of all supreme godheads! The Light be upon thee, O thou day of the
Temple, and the carrier of the Sun, and the Volition of the Universal Intellect and the ʿAlawid Seal! Upon thee
be Light and the Peace! O Single! There is no other god but It! All moments and all eternities return to It!
Monday
ّّ َ َ
‫ا و‬ ‫ا و را‬ ‫و‬ ‫اّ م ا ا‬ ‫ا ه ر‬ ‫ا‬ ِ
ّ ّ ّ
‫او ت و د ر إ‬ ‫روا ّ م ّ إ إ‬ ‫ا‬
‫ن‬ ‫را‬
bismillāh al-ālāhi-l-ālāh, nūr ʿaleyka yā ayyuhā yawm al-wāḥid wa ḥāmil al-qamar wa qadar’u-n-nafsi-kull
wa khātim al-ḥasanīya, nūr ʿaleyka wa-s-salām, ya ḥay, lā ilāha illā hū kull awqāt wa kull duhūr ilayhi
rājiʿūn!
In the Name of God, the Supreme Godhead of all supreme godheads! The Light upon thee, O thou day of the Unity,
and the carrier of the Moon and the Foreordainment/Determination of the Universal Soul and the Ḥasanid Seal!
Upon thee be Light and the Peace! O Alive! There is no other god but It! All moments and all eternities return
to It!
Tuesday

20
‫و‬ ‫ا و ءا‬ ‫و‬ ‫ما‬ ّ‫ا‬ ‫ا ه ر‬ ‫ا‬ ِ

ّ ّ ّ
‫او ت و د ر إ‬ ‫ّم إ إ‬ ‫ر وا ّ م‬ ‫ا‬
‫ن‬ ‫را‬
bismillāh al-ālāhi-l-ālāh, nūr bismillāh al-ālāhi-ālāh nūr ʿaleyka yā ayyuhā yawm al-jamīl wa ḥāmil al-
mirīkh wa qaḍā’u-l-hayūlānīya wa khātim al-ḥusaynīya, nūr ʿaleyka wa-s-salām, ya qayyūm, lā ilāha illā hū
kull awqāt wa kull duhūr ilayhi rājiʿūn!
Beautiful, and the carrier of Mars, and the Authorization of Primal Matter and the Ḥusaynid Seal! Upon thee
be Light and the Peace! O Peerless! There is no other god but It! All moments and all eternities return to It!
Wednesday
‫و‬ ّ ‫ءا‬ ‫رد و ا‬ ‫ا‬ ‫ما ّ مو‬ ّ‫ا‬ ‫ا ه ر‬ ‫ا‬ ِ
ّ ّ ّ ّ
‫او ت و د ر إ‬ ‫إ إ‬ ‫روا ّ م‬ ‫ا‬
‫ن‬ ‫را‬
bismillāh al-ālāhi-l-ālāh, nūr ʿaleyka yā ayyuhā yawm al-qayyūm wa ḥāmil al-ʿuṭārid wa imḍā’u-r-
rubūbīya wa khātim aj-jaʿfarīya, nūr ʿaleyka wa-s-salām, ya ḥakkam, lā ilāha illā hū kull awqāt wa kull
duhūr ilayhi rājiʿūn!
Peerless, and the carrier of Mercury, and the Realization of Lordship and the Jaʿfarid Seal! Upon thee be Light
and the Peace! O Judge! There is no other god but It! All moments and all eternities return to It!
Thursday
ّ ّ‫ا‬
‫و‬ ‫ا‬ ‫يوا‬ ‫ا‬ ‫و‬ ‫ما‬ ‫ا ه ر‬ ‫ا‬ ِ
ّ ّ ّ
‫او ت و د ر إ‬ ‫ل إ إ‬ ‫روا ّ م‬ ‫ا‬
‫ن‬ ‫را‬

21
bismillāh al-ālāhi-ālah nūr, ʿaleyka yā ayyuhā yawm al-wajh wa ḥāmil al-mushtarī wa ajall’u-l-insānīya wa
khātim al-mūsawīya, nūr ʿaleyka wa-s-salām, ya ʿadl, lā ilāha illā hū kull awqāt wa kull duhūr ilayhi rājiʿūn!
the Face, and the carrier of Jupiter, and the Humanely Allotment and the Musawid Seal! Upon thee be Light
and the Peace! O Just! There is no other god but It! All moments and all eternities return to It!
Friday
‫ا ّ ة و ب ا ّ را و‬ ‫اّ م ا د و‬ ‫ا ه ر‬ ‫ا‬ ِ
ّ ّ ّ
‫او ت و‬ ‫ر ا ار و ا ّ م وس إ إ‬ ‫ا‬
‫ن‬ ‫د ر إ را‬
bismillāh al-ālāhi-ālah nūr ʿaleyka yā ayyuhā yawm al-wujūd wa ḥāmil az-zuhra wa kitāb’u-n-nūrānīya wa
khātim al-fāṭimīya, nūr’al-anwār ʿaleyka wa-s-salām, ya quddūs, lā ilāha illā hū kull awqāt wa kull duhūr
ilayhi rājiʿūn!
Existence, and the carrier of Venus, and the Luminous Book and the Fāṭimiyic Seal! The Light of lights be
upon thee! O Holy! There is no other god but It! All moments and all eternities return to It!
Afterwards, if you wish, you may recite the following prayer which was first revealed by
the Supreme Mother Herself to this Servant of the Truly Real as detailed in The Soul of Holiness:
The Recital of Life:
In the Name of God the Most Praised, the Most Glorified, the Most Holy in the Highest Altitude
of the Sanctification of the Glorification of the Holiness of Elevated Sublimity and
Transcendence! Say, O Thou Who art the Light of all lights Effusing the Illumination of the
Radiance of Thy Being by the blinding Godly Scintillance of the dazzling Divine Brilliance from
the Fire of the Morning-Dawn Arisen! O my God, verily I testify at the Throne of the

22
Resplendent Sun of Thy Pre-Eternal Oneness which hath ignited the Manifestations of those
flames of holiness glaring the flares of the mirrored rays of the Revelation of the Unity of Thy
Glory Self-Disclosing the Theophanic transfigurations of the manifestation of Thy Solitary,
Most Singular and Unchanging Face which hath already always annihilated all-things! And
O Thou Who art That inhabitant Sovereign of the horizons of my self unveiling the Singularity
of Thy perspicuous Reality within the Selves of my horizon. Thou art indeed the Most Manifest
and the Most Hidden as the Absolute Manifestation of the Ultimately Hidden; I verily, O my
God, testify that Thou art That Who hath left Thy traces imprinted upon the Talismanic-
Temples of Thy Unicity by the vestigial signs of the unificating ecstatic attractions of Thy
Unicitarianism from a firstness before all firstness unto a lastness after all lastness. O my God,
I verily testify at the vision effacing nullificative annihilation of the secret by the victorious
rending of the veils off the secreted mysteries of Thy Secret through the apophatic negation
of all speculation and the realization of That Realized Reality that is Thee Alone, the Truly
Real; for I verily, O my God, testify by the disclosures of the regalitude of Thy Majesties of
Glorification without indication from the locus of Thy Post-Eternity to the situs of Thy
Everlastingness within the axis of Thy Durationless Perpetuity by the unveilings of Thy
Endlessness from a beginning of no beginning unto an end of no end, for Thou art the Godhead
and there is no other god but Thee Alone within Thee Alone by Thee Alone from Thee Alone
and to Thee Alone, Truly, Truly! 4
28 Day Cycle of Fāṭimīya dhikrs
Below now are the 28 dhikrs associated with each of the 28 days of each N.U.R. month and the 28
letters of the Arabic alphabet wherein the dhikr for the day should be recited between 101x to 303x
per day in one sitting:
Day 1 ّ ٔ ‫ ﷲ‬allāhu aḥīyya God is the Most Revivificatively Alive!

‫حﲕ‬
Day 2 ‫ ﷲ ٔﻧﻮر‬allāhu anwar God is the Most Resplendent!

23
Day 3 ‫ ﷲ ٔحﲂ‬allāhu aḥkam God is the Most Wise!
Day 4 ‫ﷲ ٔقدر‬ allāhu aqdar God is the Most Powerful!
Day 5 ‫ﷲ ٔﲅ‬ allāhu aʿlam God is the Most Knowing!
Day 6 ‫ﷲ ٔقدس‬ allāhu aqdas God is the Most Holy!
Day 7 ‫ﷲ ٔ ّقﲓ‬ allāhu aqyam God is the Most Peerless/Self-Subsistent!
Day 8 ‫ ﷲ ٔﻋظم‬allāhu aʿẓam God is the Most Mighty!

Day 9 ‫ﷲ ٔلﻄﻒ‬ allāhu alṭaf God is the Most Magnanimous!
Day 10 ‫ﷲ ٔقهر‬ allāhu aqhar God is the Most Victorious!
Day 11 ‫ﷲ ٔﺟﻮد‬ allāhu ajwad God is the Most Beneficent!
Day 12 ‫ ﷲ ٔقسﻂ‬allāhu aqsat God is the Most Equitable!

Day 13 ‫ ﷲ ٔملﮏ‬allāhu amlak God is the Most Sovereign!
Day 14 ‫ ﷲ ٔﻇهر‬allāhu aẓhar God is the Most Manifest!
Day 15 ‫ ﷲ ٔبﻄن‬allāhu abṭan God is the Most Hidden!
Day 16 ‫ﷲ ٔذﮐﺮ‬ allāhu adhkar God is the Most Great Remembrance!
Day 17 ‫ﷲ ٔﻃهر‬ allāhu aṭhar God is the Most Pure!
Day 18 ‫ﷲ ٔو د‬ allāhu awḥad God is the Most Unitarian!
Day 19 ‫ ﷲ ٔو د‬allāhu awjad God is the Most Existent!
Day 20 ‫ ﷲ ٔﳎد‬allāhu amjad God is the Supremely Glorious!

24
Day 21 ‫ ﷲ ٔ لل‬allāhu ajlal God is the Most Majestic!

Day 22 ‫ ﷲ ٔﲨل‬allāhu ajmal God is the Most Beautiful!
Day 23 ‫ ﷲ ٔسلﻂ‬allāhu aslaṭ God is the Supreme Suzerainty!
Day 24 ‫ﷲ ٔﻓرد‬ allāhu afrad God is the Most Singular!
Day 25 ‫ ﷲ ٔ ّﻋﺰ‬allāhu aʿazz God is the Most Tremendous!

Day 26 ‫ ﷲ ٔﮐﱪ‬allāhu akbar God is the Most Great!
Day 27 ‫ ﷲ‬allāhu āʾlah God is the Supreme Deity!
Day 28 ‫ﷲٔد‬ allāhu aḥad God is One!
After finishing the dhikr for the day, you may once recite the following short prayer amended from
the duʿā shaʿbanīya of ʿAlī (‫)ع‬:
َ ُ ُ ‫َ َ َل ا ِ ْ َ ع إ َ ْ َ َو َأ ْ َأ ْ َ َر‬ ْ َ ‫َك إ َ ِذ ْ َك َو‬ ْ ًََ ْ َْ َ

ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ِإ ِ أ ِ ِ و‬
َ‫َ ﱠ َ ْ َق َأ ْ َ ُر ا ْ ُ ُ ب ُ ُ َ ا ﱡ ر َ َ ِ َ إ َ َ ْ ِ ِن ا ْ َ َ َ ِ و‬ َ َْ َ َ َ َ
‫ِ ِ ِء ِ ِإ‬
ِ ِ ِ ِ
َ ُْ ‫َ َ َْ َ ُ َ ُ َ ﱠَ ً ﱢ‬
ِ ِِ ‫ِ أروا‬
ilāhī alhamanī walahan bi-dhikrika ilā dhikrika wa hab lī kamāl al-inqitāʿ īlayka wa anir abṣār qulubinā bi-
ḍīyāʾ naẓarihā īlayka ḥattā takhriqa abṣār al-qulūb ḥujuba-n-nūr fa-taṣila ilā maʿdan al-aẓima wa taṣiyra
arwāḥunā muʿallaqatan bi-ʿizzi quddsika.
My God, inspire me with a captivating enchantment from Thy Remembrance to Thy Remembrance and grant
me the perfect detachment [other than] towards Thee; and illuminate the vision of our hearts by the light of

25
its gaze towards Thee until the heart’s vision tears the veils of light and connects to the jewel mine of [divine]
might and our spirits soar suspended by the tremendousness of Thy Holiness!
‫ص‬
Herbs & Incenses
The daily use of herbs and incenses is highly recommended. The Esfand (Pegamum harmala), which
is the Syrian Rue (and specifically the black Syrian Rue), should be regularly burned together with
Musk and/or Camphor, especially on Fridays and Full Moons. Frankincense, although a good
smelling incense, and widely available, should be used sparingly, and not for any purposes of
celestial invocation, because experience has shown that this incense tends to attract chthonic
and/or malefic entities. The Persian Galbanum (Ferula gummosa and Ferula rubricaulis) is especially
recommended. The regular use of rosewater is also advised. That said, all herbs and incenses should
always either be consecrated before use, placed close to a protective amulet or have one affixed to
their container. The modified al-Ḥafīẓ talisman, with the eight Greatest Names, is generally a good,
all-purpose protective amulet to that end5 as is the Hand of the Fāṭimīya6:
Sleep

26
Before sleep, if you wish, consecrate the four coordinates of your bed with the following formula,
always starting at the foot of the bed. Which side, right or left, you wish to start this operation with
is left entirely up to you, but alternate the second cycle (below) with the opposite side of the foot.
Touching the foot visualize the Greatest Name, and then say, lā ‫ﻻ‬ (no). Then move diagonally
opposite to the head of the bed such that if you started at the bottom left go now to the top right.
Touch, visualize the Greatest Name, and say, ilāha ‫ٕا‬ (god). Now diagonally move down to the
opposite end at the bottom, touch, visualize the Greatest Name, and say, illā ‫( ّاﻻ‬except/but). Then
to complete this first cycle, diagonally move opposite to the other side at the head of the bed from
where you were before, touch, visualize the Greatest Name, and say, either i. allāh ‫( ﷲ‬God) or ii.
hū ‫( ﻫﻮ‬It). Now for the second cycle do the following, beginning at the direct opposite side at the
bottom where you began the last cycle. Touch, visualize the Greatest Name, and say, shīn ‫ש‬. Then
go diagonally to the top, touch, visualize the Greatest Name, and say, kāf ‫כ‬. Now go diagonally to
the bottom, visualize the Greatest Name, and say, nūn ‫נ‬. Then diagonally to the top, visualize the
Greatest Name, touch, and say, he ‫ה‬. Finally, to complete the consecration, come to the foot again,
but this time center yourself in the middle. Raise your hands in supplication, visualize the Greatest
Name, and say hū ‫ﻫﻮ‬ while elongating the utterance of the final vowel (oo). Now draw the
pentagram with a divine name, permutating six names.7
When lying down to go to sleep, lucidly re-visualize the calligram of the Greatest Name
again, and state 1x:

ّ
‫ا‬ ‫ا ّ ا ﱡ را‬ ‫ا‬ ‫ةا‬ ‫ا‬ ِ ‫و‬ ‫آ‬
‫ا‬ ‫ا ر ا اد ا‬ ‫ا ا ّ وس ا ّ م ا‬‫ا‬
ّ ‫َ ا‬ َُ ‫ب‬ ‫ا‬ ‫ا ّ ا‬
ّ
‫إ ا‬ ّ‫ا ا ا‬
َ َ َ َ َ َ َ
‫و كو ك‬ ‫كو كو‬ ‫و كو‬ ِ‫و‬

27
ُ ّ ‫ً ا ّ ا‬ ً ّ
‫ا ّ وس‬ ‫ا ا ا‬ ‫ء‬ ‫ا‬ ‫أر‬
‫ر‬
āmanā bi-llāhi wa ʿarafnā bi-mashīyat’il-shajara al-ḥaqiqa al-aḥad al-ḥayy-n-nūr al-ḥakīm al-qadīr al-ʿalīm
al-quddūs al-qayyūm al-ʿaẓīm al-laṭīf al-qahhār al-jawwād al-muqsiṭ mālik al-mulk al-wāḥid allatī hīya lā
ilāha illā hūwa al-ḥayy alʿazīz al-maḥbūb fa-subḥānaka allāhumma wa bi-taqdīsaka wa taḥmīdaka wa
tawḥīdaka wa takbīraka wa wa taʿaẓīmaka wa tamjīdaka wa taʿaẓīzaka arnā haqāʾiq al-ashyāʾ kamā ḥīya lā
ilāha illā anta ḥaqqan ḥaqqan al-ḥayy al-muhayyimin al-quddūs yā nūr
We believe in God and noetically perceive by the Will of the Tree of Reality, the One, the Living, the Light, the
Wise, the Powerful, the Knowing, the Holy, the Peerless Self-Subsistent, the Mighty, the Magnanimous, the
Victorious, the Beneficent, the Equitable, the Owner of the Dominion, Who She is no other god but He, the
Living, the Tremendous, the Beloved! And glory be to Thee, O my God, and by Thy Sanctification and Thy
Praise and Thy Unicity and Thy Greatness and Thy Mightiness and Thy Magnification and Thy Grandeur,
show us the realities of things as they truly are! No other god is there besides Thee, Truly, Truly, the Living,
the Protector, the Holy! O Light!
If you wish a restful sleep without either disturbed dreams or uninvited occult phenomena
and attacks, say 19x before sleep as you lie down,8
ّ ّ ُ
‫ب‬ ‫ا‬ ‫ا‬ ‫ا ي ا ا‬ ِ ‫ا‬
aʿtaṣamtu bi’l-Llāhi alladhī lā ilāha illā hū al-ʿazīz al-maḥbūb
I place my complete reliance upon God Who no other god is there besides It the Tremendous, the
Beloved!
Baraʿā (Execration, disavowal and disassociation)
Execration of, and complete disavowal and disassociation from, the enemies of the FSO-NUR is an
established and uncompromising ordinance of this Path. On its first level, this refers to the

28
founders, leaders and adherents of Bahāism who are deemed to be the foremost manifestations of
the Tree of Negation ( ّ ّ ‫ ) ة ا‬in this Day, for as the Primal Point states in His Persian commentary
on the first Sūrah of the Qurʾān:
My God, seek revenge upon these people just as Thou took revenge before from them in
earlier dispensations; and curse them with a mighty curse like Thou cursed other peoples;
for whatever rebellion shall appear from every sect until the Day of Resurrection is all due
to the avouchment of these people of tyrannical oppression, and the reason for the denial
of All-Things [i.e. the People of the Bayān] and the existence of its critics is due to
acknowledging this faithless people which has made the veils of ego so entangled that it
has destroyed everything. And those moments rejecting this people and cursing this people
is better than any act of worship because the appearance of infidelity from these people
shall become reason such that the Mirror of Reality shall not be recognized. Have you not
heard that enmity with them is friendship with God and friendship with them is enmity
with God? (my trans.) 9
As such, in this Path, the cursing of Bahāism and its adherents – who are identified as the People
of Hot Air (‫ا ء‬ ‫ – )أ‬together with undermining them (and their friends and allies) at every given
opportunity has been elevated to the status of worship of the One True Living God in this Day with
total disassociation from, and disavowal of, this wretched people and their founders a
manifestation of the Straight Path. Given this, the prayer revealed at the end of the 14th gate of the
12th Unity of the Persian Bayān may be recited once a week; or, alternatively, whenever desired,
the following formula may be used instead however many times wished:
ّ ً ‫دا‬ ‫ا‬ ً ً ‫ا ّأ‬

ِ ِ ‫ا‬ ‫ا ءو‬ ‫أ‬
‫ب‬ ‫وا‬
O God, curse the people of Hot Air and their false idol of deception – cursed, abundantly, constantly! – with
contempt and fury!
allāhumma alʿan ahl al-habaʾ wa taghutihim al-afik laʿnan kathiran dāʿiman bi-n-nighma wa’l-ghaḍāb
The 50 N.U.R.-Fāṭimīya Holy Days to be commemorated
Below is given the list of fifty (50) holy days to be commemorated by the N.U.R.-Fāṭimīya Sufi Order.
There are five concurrent calendars operating here. The first and primary calendar is, of course, i.

29
the NUR calendar of 13 months and 28 days; the second is ii. the Bayānī lunar calendar of 19 months
and 19 days;10 the third is iii. the Islamic lunar or hijrī calendar (AH);11 the fourth is iv. the Persian
solar calendar of 12 months with the fifth and final, obviously, being v. the standard common era
(CE) calendar. The Persian solar calendar and Bayānī one will not be dealt with extensively here for
now other than, once, in reference to Naw-Rūz and then in regard to the beginning of the Bayānī
year. As such only three of these calendars are mainly dealt with here: the NUR, the CE and the hijrī
(AH).
Note that the first twenty (20) of these holy days maintain standardized dates according to
both the CE and the NUR calendars and so occur at generally the same time every year. The
succeeding twenty-nine (29), because they are Shiʿi Islamic holy days, occur at di erent times each
year due to the lunar nature of the Islamic hijrī calendar. As such, even though there is dispute and
disagreement about locating the beginning and ending of some hijrī months (such as Ramaḍān, for
example), all members of the N.U.R.-FSO are required to familiarize themselves with the hijrī
calendar and to at least track it regularly by attentively monitoring the movement of its annual
trajectory. One of the tasks of the future heads of the N.U.R.-FSO is to fix the dates for these Shiʿi
holy dates for the collective membership of the N.U.R.-FSO whenever there is any dispute or
uncertainty involved. Therefore, all should seek recourse with Them regarding it, and They in turn
should always resolve the uncertainties and locate these dates well in advance. Also note as well
that there is no universal consensus or standard about the dates for the occurrence of many of
these twenty-nine (29) Shiʿi holy days delineated below and that there do in fact exist
disagreements and disputes about (not to mention alternative dates for) them. However, for the
purposes of the N.U.R.-FSO, these dates below are the ones presently fixed and established as those
days of the year commemorating these twenty-nine (29) Shiʿi holy days.
These 50 Holy Days of the N.U.R.-FSO should be observed by all members of this ecclesia. In fact
the observance thereof is an essential (and so required) aspect of the identity of this community
because it is an important facet of its sacred time and sacred space. Given this, verbalized - or other
forms of greetings communicated - for each of these holy days is a hallmark of correct etiquette
(adab) and proper orientation. However, any single uniformal format, shape or characteristic in

30
regard to how these observances should be commemorated is presently not insisted upon. This
may change in the future, but when such changes do occur (or whenever modifications are to be
introduced) there should exist consensus among this ecclesia (and specifically its leadership) about
what shape or characteristics it will take since this is an element of this ecclesia’s Theophanocracy.
Be that as it may, these holy days may be observed in whatever manner each individual or group
within the ecclesia wishes to observe them provided that there is observance together with respect,
mindfulness, integrity, sincerity, a prayerful attitude and, above all, reverence in the manner of
such observance. At the present time any ritual undertaking chosen by a given individual member
for the commemoration of these holy days is theirs to choose. For the time being, gatherings for
commemorating these holy days are recommended but are not compulsory. Future holy days can
be added to the existing 50 by the respective heads of the N.U.R.-FSO in Their time, such as
commemorations for the births and deaths of the heads of the N.U.R.-FSO and the initial Letters.
But the number of additions should not exceed seventeen (16) to the presently existing fifty (50),
that is, sixty-six (66) NUR-FSO holy days in total in any given NUR calendar year if and when these
additions are made. Furthermore, the membership is also free to commemorate any other holy
days not associated with those of the NUR-FSO established here, but obviously these will not
constitute NUR-FSO holy days specifically. For the present generation, these holy days are fixed at
fifty (50) to the numerical value of the letter nūn (‫)ن‬.
The question of fasting always revolves around holy days. Since our Path is technically an
Islamaic or even Islamicate post-Islamic Twelver Shiʿi and neo-Bayānī Illuminationist one; and while
fasting as such has not been altogether abolished, it has not been made mandatory in the NUR-FSO
either. Members are not required to fast during the holy months of Ramaḍān in the Islamic context
or in the context of the nineteen day month of Aʿlā (Supremity) for the Bayānī one. They can if they
choose to do so, and it is highly recommended (but not mandatory) that they do. However, if they
choose to fast for the thirty days of Ramaḍān then it is recommended that they commence their
fast ten (10) days prior to the initiation of the holy month of Ramaḍān and go all the way through
to its conclusion, making the period a forty (40) day event or khalwa. If they choose instead to fast

31
for the nineteen (19) day Bayānī month of Aʿlā (Supremity) then they are not required to fast
beyond its nineteen days. However, if and when a fast is chosen, and provided that proper health
allows it, it should be completed to its end. For those who choose not to fast for Ramaḍān but wish
to keep its spirit nonetheless, it is highly recommended that they do so for the twenty-four (24)
hour period constituting the Night of Power (laylat al-qadr) on the 23rd of that month which is fixed
as a N.U.R.-FSO holy day - being one of its most significant. That stated, the spiritual virtues as well
as the health benefits of periodic fasting cannot be underestimated.
Below, the first twenty holy days (which are located with the standard of the NUR and CE
calendars) will be provided in their order. After this, from 21 to 49, and because these are the
specifically Shiʿi Islamic holy days, these will be given according to the order of the hijrī (AH)
calendar from the first month of Muḥarram to the twelfth and final month of Dhu’l-Ḥijja; this, albeit
throughout the course of a NUR and CE calendar year these dates will often occur at different times
(and so not in the 21-49 order given below), not to mention there will also occur overlaps between
forty-seven (47) of these holy days at various times as a consequence of the lunar reckoning of the
hijrī calendar.
The 50 Holy Days of the N.U.R.-Fāṭimīya Sufi Order are as follows:
1. Naw-Rūz (or 1st of Farvardīn in the Persian solar calendar): this usually falls on the 21st of
March CE, which constitutes the 1st of Aḥad (The One) of every NUR year, i.e. the first day
of the first month of the NUR calendar. However, because Pisces does not uniformly pass
into Aries on the exact same day every year (sometimes falling on the 18th, 19th, 20th, or even
22nd), the 21st of March is the official date marking the beginning of each NUR calendar year.
The passing of Pisces into Aries should be celebrated as Naw-Rūz. But the NUR year’s
commencement (i.e. the NUR-Rūz) always occurs on the same CE day (regardless of when
Naw-Rūz begins) which is March 21st CE. Note that Naw-Rūz constitutes the northern
hemispheric spring equinox whereas it marks the autumnal equinox in the southern
hemisphere.

32
2. Beginning of every Bayānī year, i.e. the 1st of Bahāʾ (splendor). This should be followed
according to the Bayānī lunar reckoning which is 361 days without any leap or intercalary
days calculated in between. So, for example, year 171 (and the 1st of Bahāʾ) of the Bayānī
calendar commenced on the 29th of March 2018 CE. The previous year of 170 (and the 1st of
Bahāʾ for that year) began on the 2nd of April 2017 CE; the one before that (year 169) on the
6th of April 2016 CE; the one before that (year 168) on the 11th of April 2015 CE; and so forth.
The Bāb recommends that if either the tahlīl ‘There is no god but God’ (‫ )ﻻ ٕا ّاﻻ ﷲ‬or ‘Verily I Am
God, no other god is there besides Me, the Most Lofty, the Most Lofty! (‫ٔرﻓع‬ ‫) ٕا ّﱐ ٔ ﷲ ﻻ ا ّاﻻ ٔ ا ٔرﻓع ا‬12
were to be recited to the number of ‘all-things’ (i.e. 361) on the 1st of Bahāʾ of each Bayānī
year, all good shall be gathered for that year by the invoker as the Bāb accounts its recitation
to that number as being worthy of the worship of a whole year.
3. The 19th degree of Aries, the Day of the Exultation or Dignity of the Sun (sharaf-i-shams): This
is the day traditionally commemorating the Greatest Name in Iran wherein (between
sunrise and sunset of the day) the calligram is carved into the agate stone. This date should
be commemorated on its strict astrological calculation which is precisely 19 degrees (or
days) from when Pisces first passes into Aries. So if Aries were to rise exactly on the 21st of
March/1st of Aḥad (the One) then this day would be commemorated on the 8th of April/19th
of Aḥad. If Aries rose on the 19th of March/28th of ʿIshq (Love) –- provided this wasn’t a leap
year -- then this day would occur on the 6th of April/17th of Aḥad, and so forth. The leap
years should be paid especial attention to whenever they occur so that the precise passing
of Pisces into Aries is marked correctly for each year and so that its 19th degree can be
accurately pin-pointed.
4. The investiture of Ṣubḥ-i-Azal (‫)ب‬13 as the Bāb’s Mirror and successor (30 Jamādī al-Awwal
1266 AH/13th of April 1850 CE). This date should be commemorated on the 24th of Aḥad (The
One) according to the NUR calendar which is the 13th of April CE.
5. Birth of Henry Corbin (‫)ن‬14 (14 April 1903 CE). This date should be commemorated on the
25th of Aḥad (The One) according to the NUR calendar which is the 14th of April CE.

33
6. Ascension or passing of Ṣubḥ-i-Azal (‫( )ب‬12 Jamādī’ul-Awwal 1330 AH/29 April 1912 CE). This
date should be commemorated on the 12th of Ḥayy (The Living) according to the NUR
calendar which is the 29th of April CE.
7. Declaration of the Bāb (‫)ا‬15 to Mullā Ḥusayn Bushrūʾī (‫( )ب‬5 Jamādī’ul-Awwal/23 May 1844
CE). This date should be commemorated on the 8th of Waḥīd (The Singular) according to the
NUR calendar which is the 23rd of May CE.
8. Martyrdom of Quddūs (‫ )ب‬at Sabzimaydān, Bārfurūsh, Māzandarān and the martyrdom of
the remaining combatants of Shaykh Ṭabarsī (24 May 1849 CE/2 Rajab 1265 AH). This date
should be commemorated on the 9th of Waḥīd (The Singular) according to the NUR calendar
which is the 24th of May CE.
9. The Solstices. The northern hemispheric summer solstice usually falls between the 20th to
22nd of June CE which is between the 8th to 10th days of the NUR month of Nūr (Light). These
dates for the northern hemisphere constitute the southern hemispheric winter solstice.
The northern hemispheric winter solstice occurs between the 20th to 22nd of December CE
which is the 23rd to 25th of the NUR month of Jamāl (Beauty), these being the dates for the
summer solstice in the southern hemisphere. These solstices should be commemorated
according to their appropriate summer/winter and northern/southern hemispheric
incidence with the dates for a given year properly identified and fixed prior to their
occasion.
10. Death of Shaykh Aḥmad al-Aḥsāʾī (‫( )ام‬21 Dhu’l-Qaʿda AH/27 June 1826 AH).16 This date
should be commemorated on the 15th of Nūr (The Light) according to the NUR calendar
which is the 27th of June CE.
11. Martyrdom of the Bāb (‫ )ا‬in Tabrīz (27th Shaʿbān 1266 AH/8 July 1850 CE). This date should
be commemorated on the 26th of Nūr (The Light) according to the NUR calendar which is
the 8th of July CE.
12. Martyrdom of Siyyid Yaḥyā Dārābī Waḥīd al-Akbar (‫ )ب‬and the martyrs of the Nayrīz uprising
(‫( )ب‬28 Shaʿbān 1266 AH/9 July 1850 CE). This date should be commemorated on the 27th of
Nūr (The Light) according to the NUR calendar which is the 9th of July CE.

34
13. Manifestation of Quddūs (‫ )ب‬as the Qāʾim of Māzandarān (19 Ramaḍān 1263 AH/31 August
1847 CE). This date should be commemorated on the 24th of Wilāya
(Vicegerency/Providential Guidance) according to the NUR calendar which is the 31st of
August CE.
14. Martyrdom of Qurrat’ul-ʿAyn (‫( )ب‬30 Dhu’l-Qaʿda AH/15 September 1852 CE).17 This date
should be commemorated on the 11th of Ḥaqq (The Truly Real) according to the NUR
calendar which is the 15th of September CE.
15. Death of Henry Corbin (‫( )ن‬7 October 1978 CE). This date should be commemorated on the
5th of Quddūs (The Holy) according to the NUR calendar which is the 7th of October CE.
16. Birth of the Bāb (‫( )ا‬1 Muḥarram 1236 AH/9 October 1820 CE). This date should be
commemorated on the 7th of Quddūs (The Holy) according to the NUR calendar which is the
9th of October CE.
17. Morning-Dawn of the Conjunction (‫( )ﺻ ّباح اﶺع‬7 November 2002 CE), representing the
beginning of the N.U.R.-FSO, i.e. the ‘Day of She is God’ (‫)يﻮم ﱔ ﷲ‬. This date should be
commemorated on the 8th of Ṭāhirih (The Pure) according to the NUR calendar which is the
7th of November CE.
18. Martyrdom of Jināb-i-Mullā Muḥammad ʿAlī Ḥujjat Zanjānī (‫ )ب‬and the martyrs of the
Zanjān uprising (‫( )ب‬18 Ṣafar 1267 AH/23 December 1850 CE). This date should be
commemorated on the 26th of Jamāl (Beauty) according to the NUR calendar which is the
23rd of December CE.
19. Death of Siyyid Kāẓim al-Rashtī (‫( )ام‬11 Dhu’l-Ḥijjā 1259 AH/1 January 1844 CE).18 This date
should be commemorated on the 7th of Hū (It/he) according to the NUR calendar which is
the 1st of January CE.
20. Martyrdom of Mullā Ḥusayn Bushrūʾī (‫ )ب‬and the martyrs within the fort of Shaykh Ṭabarsī
(‫( )ب‬11 Rabīʿ’ul-Awwal 1265 AH/3 February 1849 CE). This date should be commemorated on
the 12th of Azal (The Pre-Eternal) according to the NUR calendar which is the 3rd of February
CE.

35
21. 10 day of the Islamic month of Muḥarram (i.e. ʿAshūra) marking the martyrdom of Imām
th
Ḥusayn ibn al-ʿAlī (‫)ع‬, the third Imām, and His companions at Karbalāh, Irāq (10 Muḥarram
61 AH/13 October 680 CE). This date should be commemorated according to the Islamic
calendar and its lunar reckoning on the 10th of Muḥarram.
22. Martyrdom of Imām ʿAlī Zayn’ul-ʿAbidīn ibn al-Ḥusayn (‫)ع‬, the fourth Imām (25 Muḥarram
95 AH/24 October 713 CE). This date should be commemorated according to the Islamic
calendar and its lunar reckoning on the 25th of Muḥarram.
23. Birth of Imām Mūsā al-Kāẓim (‫)ع‬, the seventh Imām (7 Ṣafar 128 AH/12 November 745 AH).
This date should be commemorated according to the Islamic calendar and its lunar
reckoning on the 7th of Ṣafar.
24. Martyrdom of Imām ʿAli al-Riḍā (‫)ع‬, the eighth Imām (17 Ṣafar 203 AH/28 August 818 CE).
reckoning on the 17th of Ṣafar.
25. Ascension or passing of the Prophet Muḥammad (‫( )ص‬28 Ṣafar 11 AH/28 May 632 AH) and
the martyrdom of Imām Ḥasan al-Mujtabā ibn al-ʿAlī (‫)ع‬, the second Imām (28 Ṣafar 50
AH/30 March 670 CE). This date should be commemorated according to the Islamic calendar
and its lunar reckoning on the 28th of Ṣafar.
26. Martyrdom of Imām Ḥasan al-ʿAskarī (‫)ع‬, the eleventh Imām, and beginning of the Minor
Occultation (ghaybat al-ṣughrā) of the Twelfth Imām (‫( )ع‬8-9 Rabīʿ’ul-Awwal 260 AH/4-5
January 874 CE). This date should be commemorated according to the Islamic calendar and
its lunar reckoning on the 8-9 Rabīʿ’ul-Awwal between the sunset of the 8th and ending at
the sunset of the 9th.
27. Birth of the Prophet Muḥammad (‫( )ص‬53 years before AH/22 April 571 CE) and the birth of
Imām Jaʿfar al-Ṣādiq (‫)ع‬, the sixth Imām (17 Rabīʿ’ul-Awwal 83 AH/24 April 702 CE). This
date should be commemorated according to the Islamic calendar and its lunar reckoning on
the 17th of Rabīʿ’ul-Awwal.

36
28. Birth of Imām Ḥasan al-ʿAskarī (‫)ع‬, the eleventh Imām (8 Rabīʿ’ul-Ākhir 232 AH/6 December
846 CE). This date should be commemorated according to the Islamic calendar and its lunar
reckoning on the 8th of Rabīʿ’ul-Ākhir.
29. Martyrdom of Fāṭima al-Zahrāʾ (‫( )ع‬14 Jamādī’ul-Awwal 11 AH/10 August 632 CE). This date
should be commemorated according to the Islamic calendar and its lunar reckoning on the
14th of Jamādī’ul-Awwal.
30. Birth of Imām ʿAlī Zayn’ul-ʿĀbidīn ibn al-Ḥusayn (‫)ع‬, the fourth Imām (15 Jamādī’ul-Awwal
37 AH/1 November 657). This date should be commemorated according to the Islamic
calendar and its lunar reckoning on the 15th of Jamādī’ul-Awwal.
31. Birth of Fāṭima al-Zahrāʾ (‫( )ع‬20 Jamādī al-Ākhir, eight ears before the hijra/10 April 614 CE).
reckoning on the 20th of Jamādī al-Ākhir.
32. Martyrdom of Imām ʿAlī al-Hāḍī ibn Muḥammad al-Jawād (‫)ع‬, the tenth Imām (26 Jamādī’ul-
Ākhir 254 AH/26 June 868 CE). This date should be commemorated according to the Islamic
calendar and its lunar reckoning on the 26th of Jamādī’ul-Ākhir.
33. Birth of Imām Muhammad al-Bāqir (‫)ع‬, the fifth Imām (1 Rajab 57 AH/13 May 677 CE). This
date should be commemorated according to the Islamic calendar and its lunar reckoning on
the 1st of Rajab.
34. Martyrdom of Imām Muhammad al-Jawād ibn al-ʿAlī (‫)ع‬, the ninth Imām (3 Rajab 254 AH/2
July 868 AH). This date should be commemorated according to the Islamic calendar and its
lunar reckoning on the 3rd of Rajab.
35. Birth of Imām Muhammad al-Jawād ibn al-ʿAlī (‫)ع‬, the ninth Imām (10 Rajab 195 AH/12 April
reckoning on the 10th of Rajab.
36. Birth of Imām ʿAlī ibn Abī Ṭālib (‫)ع‬, the first Imām (13 Rajab, 23 years before the hijra/15
September 601 CE). This date should be commemorated according to the Islamic calendar
and its lunar reckoning on the 13th of Rajab.

37
37. Martyrdom of Imām Jaʿfar al-Ṣādiq (‫)ع‬, the sixth Imām (15 Rajab 148 AH/10 September 765
CE). This date should be commemorated according to the Islamic calendar and its lunar
38. Martyrdom of Imām Mūsā al-Kāẓim (‫)ع‬, the seventh Imām (25 Rajab 183 AH/5 September
39. Birth of Imām Ḥusayn ibn al-ʿAlī (‫)ع‬, the third Imām (3 Shaʿbān 4 AH/11 January 626 CE).
reckoning on the 3rd of Shaʿbān.
40. Birth of the Twelfth Imām Muḥammad ibn Ḥasan al-ʿAskarī (‫( )ع‬15 Shaʿbān 255 AH/2 August
869 CE) and Laylat al-Barāʾat (The Night of Innocence). This date should be commemorated
according to the Islamic calendar and its lunar reckoning on the 15th of Shaʿbān.
41. Death of Khadīja al-Kubrā (‫)ع‬, the first wife of the Prophet Muḥammad (‫ )ص‬and mother of
Fāṭima al-Zahrāʾ (‫( )ع‬10 Ramaḍān, 3 years before the hijra/22 November 619 CE). This date
should be commemorated according to the Islamic calendar and its lunar reckoning on the
10th of Ramaḍān.
42. Birth of Imām Ḥasan al-Mujtabā ibn al-ʿAlī (‫)ع‬, the second Imām (15 Ramaḍān 3 AH/4 March
reckoning on the 15th of Ramaḍān.
43. Martyrdom of Imām ʿAlī ibn Abī Ṭālib (‫)ع‬, the first Imām, in Kūfa, Irāq (21 Ramaḍān 40
AH/31 January 661 CE). This date should be commemorated according to the Islamic
calendar and its lunar reckoning on the 21st of Ramaḍān.
44. The Night of Power (laylat al-qadr). Per the Bāb and the majority of Shiʿi ḥadīth narrations
attributed to the Imāms (‫)ع‬, the Night of Power occurs on the 23rd of the Islamic month of
Ramaḍān, i.e. during the Islamic month of fasting, and so should be commemorated
according to the Islamic calendar and its lunar reckoning on the 23rd of Ramaḍān. We will

38
reiterate here again that this Night represents the Theophanic Person of Fāṭima al-Zahrāʾ
(‫)ع‬.
45. Birth of Imām ʿAli al-Riḍā ibn al-Mūsā (‫)ع‬, the eighth Imām (11 Dhu’l-Qaʿda 148 AH/2
January 766 CE). This date should be commemorated according to the Islamic calendar and
its lunar reckoning on the 11th of Dhu’l-Qaʿda.
46. Martyrdom of Imām Muhammad al-Bāqir (‫)ع‬, the fifth Imām (7 Dhu’l-Ḥijja 114 AH/1
February 733 CE). This date should be commemorated according to the Islamic calendar and
its lunar reckoning on the 7th of Dhu’l-Ḥijja.
47. Birth of Imām ʿAlī al-Hāḍī ibn Muḥammad al-Jawād (‫)ع‬, the tenth Imām (15 Dhu’l-Ḥijja 212
AH/10 March 828 CE). This date should be commemorated according to the Islamic calendar
and its lunar reckoning on the 15th of Dhu’l-Ḥijja.
48. The celebration of Ghadīr. This commemorates the Prophet Muḥammad’s (‫ )ص‬designation
and investiture of the first Imām ʿAlī (‫ )ع‬as His successor at the well and passing of Ghadīr
Khumm (between Mecca and Medīna) on the 17th-18th day (from sundown on the 17th to
sundown on the 18th) of the Islamic month of Dhu’l-Ḥijja in 10 AH/26 December 638 CE. This
date should therefore be commemorated according to the Islamic calendar and its lunar
reckoning on the 17th-18th of Dhu’l-Ḥijja.
49. The Festival of Mubāhala (mutual execration). This commemorates the ‘Event’ during the
10th year of the hijra when the Prophet Muḥammad (‫ )ص‬disputed with the Yemeni Christian
delegation from Najran and decisively bested them. The Revelation preceding the ‘Event’ is
referred to directly in Qurʾān 3:61. This ‘Event’ occurred with the active presence of Fāṭima
(‫)ع‬, Imām ʿAlī (‫ )ع‬and the young Imāms Ḥasan (‫ )ع‬and Ḥusayn (‫ )ع‬who together with the
Prophet Muḥammad (‫ )ص‬constituted the Five Companions of the Cloak (ahl al-kissa). It is at
this ‘Event’ wherein it is believed that during its climax Fāṭima (‫ )ع‬Transfigured (tajallī) into
Mary (‫)ع‬, the Mother of Jesus (‫)ع‬, and thereby earned Herself the appellation of the Greater
Mary (maryam al-kubrā) from the Prophet (‫)ص‬. This ‘Event’ is celebrated by the majority of

39
Shiʿi on the 24 of Dhu’l-Ḥijja and as such should be commemorated by the ecclesia of the
th
N.U.R.-FSO on that day.
50. The birth and death of Karl Marx. This falls on the same date every year, with his birth being
on the 5th of May 1818 CE with his death occurring on the 14th of March 1883 CE. Per the
NUR calendar, these dates are the 18th of Ḥayy (i.e. birth) and the 23rd of ʿIshq (i.e. death)
every NUR year.
Summary of the ethical ordinances of this Path, which constitute the basic guidelines of the
NUR-FSO sharīʿa, are to be found in the 19 Commandments. That stated, in your daily
devotions, may the All-High and the legions of Its archangelic hosts be with you, within you,
before you, after you, above you and below you in every moment, before every moment and
after every moment! May the Divine Aid and Succor envelop you, giving you continual
blessings and success, and may you be raised beyond the firmaments of the Throne of Splendor
unto the locus of the Primal Tree of Paradise in order to behold the Face of Glory! We will now
turn to the Fāṭimīya ṣalāt.
The Fāṭimīya salāṭ

The Fāṭimīya ṣalāt consists of eight cycles of standing, kneeling and prostration.19 It should be stated
from the outset that this Fāṭimīya ṣalāt should not merely be considered as an exoteric act of ritual
worship; but rather it as an act of theurgic mimesis and invocation – i.e. a Yoga - of the Greatest
Name through the movements of the body.20 As will be obvious, this current formula is not the
standard ṣalāt formula of Twelver Shiʿite Islamic orthodoxy. Rather it is a modi ed and augmented
synthesis between the Shiʿite and the Bayānī forms amalgamated into eight cycles, with additions,
changes and augmentations introduced. One significant addition to be noted is in the takbīr formula
(i.e. stating allāhu akbar) where the Fāṭimīya dhikr of the day replaces it instead. Also, the abolition
of the congregational prayer other than for the dead effected by the Bāb likewise remains in place
in the NUR-Fāṭimīya just as it does in the Bayān. This Fāṭimīya ṣalāt is thus to be performed alone
by each person regardless of gender either once a day, and either between dawn and noon, or

40
between noon and dusk, or on Fridays. It may be divided into two separate performances, provided
that the first performance includes the first two cycles as a single unit of worship while the one
afterwards includes the next six cycles as a single unit. It should be implemented by all the People
of NUR, the Fāṭimīyūn as of the beginning of Year 9.21
Ablutions are to be made for the ṣalāt.22 Two formulas are as follows: 1. 66-95x recitations of
allāhu aṭhar (God is the Most Pure) (‫ٔﻃهر‬ ‫ )ﷲ‬while standing underneath running water (i.e. such as
a shower or bath, natural waterfall or the like); or, 2. washing the arms, face, the feet and rinsing
the mouth with clean, uncontaminated water while uttering this prayer below once whilst
visualizing the calligram of the Greatest Name in so doing - and afterwards wiping with a clean
towel:23
ّ
‫ا ﱡ ر ا ء وا‬ ‫و ِ ﷲ وإ ﷲ و ﷲ ُ ن ﷲ ا ي‬ ِ‫ﷲ و‬ ِ
ّ ّ ّ ّ
‫ا ﱡ ر ا ء و إ إ ﷲ ا ي ريء ا ﱡ ر ا ء وﷲ أ ا ي‬ ‫ا ي‬
‫ﱡ‬ ُ‫ا د ا ّ ا ّ م َ َ َ ل ُ ّ وس د‬ ً ‫ًرا و‬ ‫ا ﱡ را ء‬
ٍ
ُ‫ُل ُ ّ وس‬ ُ ‫ّ ُم‬
In the Name of God and in God and from God and to God and in what God hath willed! Glorified be the One
Who is the Cosmocrator of the Light of water! And praise be unto God Who is the Creator of the Light of
water! And there is no god but God Who is the Fashioner of the Light of water! And God is the Most Great
Who made the Light of water pure and did not make it impure! It is the Single, the Living, Peerless Self-
Subsistent Who hath Decreed with Just Sanctity! O Single! O Living! O Peerless Self-Subsistent! O Judge! O
Just! O Holy!24
In the absence of pure, unadulterated water, ablutions may be made with five recitations of
bismillāh or 95 recitations of allāhu aṭhar (God is the Most Pure). There are no instructions in the
Bayān for tayyammum (i.e. making ablutions with sand in the absence of water) as in orthodox
Islam. However, it is free in the Fāṭimīya to utilize this method –- since sand is the element earth
(turāb) –- so long as the soil being used for the self-purification is determined to be absolutely

41
uncontaminated and undefiled by any foreign agents or substances, especially modern toxic
chemicals.
In two of his earliest treatises on fiqh (jurisprudence),25 ritual impurity (nijāsa) – that is,
ritual impurity insofar as it pertains to the correct performance of the ṣalāt – is regarded by the
Bāb as caused by contact with, i. urine (human or animal); ii. excrement and faeces (human or
animal, this also includes vomit); iii. semen or nocturnal discharges;26 iv. the state of menstruation;
v. menstrual discharge;27 vi. a woman up to 40 days after childbirth;28 vii. blood; viii. intoxicating
liquor; ix. contact with a dead body or cadaver (human or animal); x. sleep; xi. unconsciousness;
xii. any kind of debilitating illness (or disease) causing unawareness; xiii. and contact with
contaminated or unclean water which has changed in its colour, taste and/or smell. In the Bayān,
the uncleanliness of iii. was abrogated and in the NUR-FSO this stays the same (i.e. semen and
noctural discharge are not considered impure); nor, for that matter, and even more importantly, is
menstruation, or menstrual discharge, and a woman’s time of the month considered to be an agent
of ritual impurity in the NUR-FSO. In the NUR-FSO, women can pray and worship during such times
as they please, so any/all stipulations regarding the ritual impurity of women during their time of
the month and/or after childbirth is hereby abrogated in the NUR-FSO. We will however add a
general agent of impurity here, and that is, contact with modern toxic chemical agents (toxicity and
its level(s) is the key here on this specific stipulation). Further discussion of ṭahara will be offered
in the forthcoming unities of the Completion of the Bayān (from the beginning of Unity 12 to the
end of Unity 19, with 12 already completed in the Arabic and Persian as of this writing).
Furthermore, as in the Bayān, prayer, invocation and worship are not abrogated by
involuntary natural functions, such as flatulence, or by mental doubts (shakkīyāt). However, just as
in the Bayān, both outward physical and inner mental purification, cleanliness and modesty - not
to mention, perfect concentration, self-discipline, self-control and single-mindedness - are
prerequisites, i.e. the correct attitude, for allowing the proper expansion of the soul in prayer.
Contact with any of the four elements (i.e. Air, Fire, Water and earth) as well as the Sun and the
moon likewise renders one ritually pure as does the mention of the name of God over anything (i.e.
by either the saying of bismillāh over something or uttering any divine name over it) and, moreover,

42
the visualization of the Greatest Name itself. Likewise drawing the sign of the pentagram over
anything and permutating a divine name in six forms in Arabic (i.e. five for the pentagram itself
and the sixth for the counter-clockwise circle enclosing the pentagram)29 while mentally drawing
each perspective of the pentagram in turn (see diagram below), also renders something ritually
(not to mention, theurgically) pure, since the pentagram itself is the symbolic representation of hū
‫( ﻫﻮ‬with the circle around it being allāh ‫)ﷲ‬.30 To wit,
While the Bayān advises the use of an ʿabā (a traditional religious long-cloak worn in Shīʿi
countries) for the ṣalāt and dhikr by men, this is not necessary within the Fāṭimīya unless the
worshiper specifically wishes to wear one. Women have been exempted from this rule in the Bayān.
Note that donning the jubba (a single, long tunic especially prevalent in Sunnī countries) for prayer
and dhikr has been prohibited by the Bāb.
Use of a turbah (i.e. a piece of clay from the dust of Karbalā in Irāq or Shaykh Ṭabarsī in
Māzandarān, Irān as prescribed in the Bayān) is highly recommended but not absolutely required.31
The outward qibla of the NUR-FSO is the Tree of Life at the Station of Fire in the Valley of NUR and
the inward qibla is She whom God shall make Manifest in the number 303. The wearing of a red
carnelian ring on the right-hand ring finger during ṣalāt is highly recommended but also not
absolutely required.32 While Asherah worship or general worship at trees was prohibited by the Old
Testament authors of the books of Leviticus and Deuteronomy (authors who were certainly not

43
Moses ‫)ع‬, within the greater Abrahamic Tradition this practice has been reinstituted in the NUR-
FSO. 33
Here the first two cycles of the ṣalāt are referrable to one of the letters of hū ‫ﻫﻮ‬, with the
first cycle representing the letter hāʾ ‫ ه‬and the second cycle representing the letter wāw ‫و‬, 34
and
both are referrable to the pentagram seals of the Greatest Name, i.e. the right and left
pentalphas of the calligram. The other six cycles refer to each of the other six independent sigils of
the Greatest Name, and these have been indicated at the beginning of each cycle. One good way to
keep track of each of the eight cycles is to visualize the letter and/or sigil appropriate to it since
the cycles are the symbolic instantiations of each of these.
Further brief, explanatory notes have been offered below wherever necessary as well as
some diagrams for those needing them. Sources for the invocations have been indicated. Where
they have not been indicated, these are ours. Transliterations and translations are also provided.
After the adhān below, the transliterations have all been endnoted. The text of the ṣalāt has been
divided into sub-sections, which beginning with the adhān, have been numbered 1-28. That said, it
is highly advisable that this formula of ṣalāt be performed in Arabic, but if this becomes a serious
burden or hindrance to those who do not know the language then the aspirant may perform it in
English. That stated, so long as the basic formulaic structure of this ṣalāt formula is adhered to, the
aspirant is completely free to add and/or supplement any other prayers, invocations or
supplications within the Fāṭimīya ṣalāt as they wish - and this may be done in any language and from
any tradition the aspirant so desires.
1.
Adhān ‫( اذان‬call to prayer)
These may be recited whilst standing or sitting. It is preferable that they be done silently as dhikrs.
Note: 19 x 10 + 66 = 256 = nūr ‫ﻧﻮر‬. 35
a.

44
ّ
‫ﷲ‬ ‫إ إ‬
lā ilāha illa allāh
There is no god but God!
19x
‫ﷲأ‬
allāhu amjad
God is the Most Glorious!
19x
b.
ّ
‫إ إ ﷲ‬
19x
ّ ٔ‫ﷲ‬
‫حﲖ‬
allāhu aḥīyya
God is the Most Revivificatively Alive!
19x
c.
ّ
‫إ إ ﷲ‬
19x
‫ﷲأ ر‬
allāhu anwar
God is the Most Luminous!
19x

45
d.
ّ
‫إ إ ﷲ‬
19x
‫ﷲأ‬
allāhu aʿẓam
God is the Most Mighty!
e.
ّ
‫إ ا ﷲ‬
‫ﷲأ‬
19x
allāhu aṭhar
God is the Most Pure!
f.
ّ
‫ﷲ إ ا‬
66x
allāh lā ilāha illa hū
God, there is no other god but It! 36
2.
Iqāma ‫( اقامة‬standing)

46
Say,
37
‫ﷲ‬ ‫و ِ ﷲ وإ ﷲ و‬ ِ ‫ﷲو‬ ِ
1x
In the Name of God, and in God, and from God and to God and in what God hath willed!
ً ّ ْ ُ ً ً ّ
‫ُو‬ ‫ُه و‬ ‫ا‬ ‫و أ أن‬ ‫و ه‬ ‫أ ُ أن إ ا ﷲ‬
38 ُ ‫ر‬
1x
I testify that there is no god but God Truly, Truly! It is One without partner, and I testify that Muḥammad is
Its Servant, Its Beloved, and Its Messenger!
ّ ُ َ
‫ﷲ‬ ‫ا ة ا ّ اء و‬ ‫ا‬ ‫وا‬ ‫ﷲ‬ ‫و‬ ‫ا‬ ‫ً أ‬ ‫وأ أن‬
‫ﷲ‬
39
ُ ّ ‫واو د ّ ا‬
ِ
1x
And I testify that ʿAlī, the Commander of the Faithful, is the Vicegerent (Providential Guide) of God, and
Fāṭima, the Creatrix, the Pure, the Radiant, is the Face of God, and Their Progeny, the Immaculate, are in Truth
the Proofs of God!
َ
‫ا زل ِ آت‬ ‫ءﷲو‬ ‫ﷲ و أد ء ا ّ أ‬ ً ‫وأ ُ أن‬
‫ﷲ‬
40
1x

47
And I testify that ʿAlī before Nabīl is the Manifestation of the Logos-Self of God, and the Living Proofs are the
Attributes of God, and the Dawn of Pre-Eternity is the Mirror of God!
َ َ ّ ّ
‫وا ا‬ ‫ا ا‬ ‫ﷲ‬ ‫و‬ ‫و‬ ‫و‬ ّ ‫ا‬
41
‫ّ آ‬ ‫أ ا‬
1x
O God, blessings be upon Them in every moment, before every moment and after every moment, and the curses
of God be upon Their enemies and our enemies throughout the Post-Eternity of all post-eternities! O Truth!
Amen!
‫ص‬
3.
Still standing in the iqāma position, to make the nīya (intention of prayer), visualize the calligram
of the Greatest Name (from right to left) in your heart, then the letter ṣād ‫ ص‬and
then say yā nūr (‫) ﻧﻮر‬. Immediately afterwards, say,
َ ّ
‫ا ّ ر ا ار ِ ا م‬ ِ‫ذ‬ ‫أ‬ ِ‫و‬ ّ ‫نا‬ ‫ِ ا‬ ‫ا‬ ‫ا‬ ِ‫ذ‬ ‫أ‬
ّ
42
‫ت‬ ‫ِ ا توا‬ ‫ا‬ ّ ‫ا‬ ِ‫ذ‬ ‫وأ‬ ‫ا‬
x1
I take refuge in God, the High, the Mighty, from the accursed satan; and by my spirit I take refuge in God, the
Light of lights, from the harsh, oppressive, darknesses; and I take refuge in God, the Hearing, the Seeing, from
all calamities and pestilences!
Then standing erect, say the dhikr of the day x1 as you bring both hands, open palm, up level to
the ears in a sign of benediction (see diagram below).

48
4.
1st rakʿa ‫( ر ﻌة‬cycle) ‫ه‬
Standing erect, with both hands to the sides now, recite these two Sūrahs (19 & 18) from the Book
of Guidance (‫ )ﻛتاب الهدى‬in the order given:
i. Say:
‫ا ى‬ ‫ِ ﷲا‬
َ َ ّ ُ َ َ ّ
‫ف وإ‬ ‫اّ إ‬ ‫ن‬ ‫ا‬ ‫ا‬ ‫را‬ ‫نﷲ‬
ّ
‫و اّر‬ ّ ّ‫ا‬ ‫ر‬ ‫اط ا‬ ‫اط ا‬ ِ ‫إ‬
In the Name of God the Supreme Encircler, the Supreme Guide! Glory be to God, the Light of the Worlds! The
High, the Praised! The Sulṭān of the Resurrection of the Religion! To Thee are we cognizant and by Thee are
we chosen! Guide us upon the Celestial Path! The Path of those upon whom is Light, not those upon whom there
is negation, and the firey ones! 43
ii. Then say,
‫ى‬ ‫ا‬ ‫ا‬ ِ

ٌ ٌ َ َ ً ُ ُ
‫ا رو لو‬ ‫ل و ال و‬ ‫ا‬ ‫ص‬
ُ ْ ٌ
‫ًا أ‬ ‫ل و ال و‬ َ َ ‫أزل ا‬ ‫ل إذ‬ ‫ٌ و‬ ‫و‬

49
In the Name of God the Supreme Encircler, the Supreme Guide! Ṣād, say, It is God, Everlasting! God is the One!
Unchanged and unalterable! And nothing to It suffices as Determiner nor an equal nor a peer, nor a semblant,
nor a similitude! For It is God, Pre-Eternal! God is the Unified! Unchanged and unalterable! And nothing like it
is Supremely Everlasting! 44
5.
Rukūʿ ‫( رﻮع‬kneeling)
First, before bending the waist and while still standing erect, say the dhikr of the day x1 as you
bring both hands, open palm, up level to the ears in a sign of benediction (see diagram above §3).
Then after this bend the waist to a kneeling position, with both hands rested on the knees (see
diagram below), and while in this position, say x1,
ّ ّ
45
‫ا ّ ا ّ ا ّم‬ ‫ﷲإ‬ ‫ﷲا‬
x1
God verily testifies that there is no other god but It the Living, the Protector, the Peerless!
Then come upright and say the dhikr of the day x1 as you bring both hands, open palm, up level to
the ears in a sign of benediction (see diagram above §3). Then immediately after say,

50
ّ
46
‫ﷲأ‬
x1
God is the All-Seeing over all that sees!
After this, say the dhikr for the day again with the formula given above (§3), and then
immediately go into the full prostration (sujūd).
6.
Sujūd ‫ & ﲭﻮد‬julūs ‫لﻮس‬
(diagram: the sajda ‫ ﲭدة‬prostration)
Whilst fully prostrated, say within the prostration,
‫ه‬
47
‫و‬ ‫ا‬ ‫نرّ ا‬
x2
Glory be unto my Lord the High, the Supreme and to Its praise!
Then say (x1),

48 ‫وا ّ وح‬ ّ ‫ح ا ّ وس‬
‫رب ا‬
Glorified, the Holy, Lord of the angels and the Spirit!
Then come up to a seated position (i.e. julūs) (see diagram below),

51
And as you come up, first say (x1),

ّ
49
ِ ‫ﷲأ‬
God is the All-Hearing over all that hears!
And whilst still seated (and only for this cycle), then say,
ّ ّ ّ
‫ءا‬ ‫ب ا‬ ‫ا‬ ‫ا‬ ‫ا ا‬ ‫ﷲا‬ ‫ﷲ‬ ‫إ ا‬
ّ ّ ّ
ّ ‫ا‬ ‫إ ا‬ ‫ا وات و ا رض و‬ ‫لا‬ ‫وا‬
50
‫ا ّم‬ ّ ‫ا‬
x1
No other god is there but God, Truly, Truly! God verily testifies that there is no other god but It! To It belongs
the Most Beautiful Names and the Supreme Similitudes! Glorifying It are whatsoever is in the Heavens, in the
earth and what is between them! There is no other god but It, the Living, the Protector, the Peerless!
Followed immediately by (also for this cycle only),
51 ‫بﷲ‬ ّ ‫وف ا‬ ‫ﷲ ﷲ ر ّ و ا ك ِ ّ أ ً ا و أن ذات‬

x1

52
God, God, my Lord, and I do not associate anyone with my Lord; and the Essence of the Seven Letters is the
Gate of God!
Then prostrate again as above, and within the prostration recite the same words given before as
for the first prostration.52 After having recited the words, come up to a seated position and say the
dhikr for the day x1. Then come to a standing position and as you get up, say,
ُ ‫ن ﷲ و ل ﷲ و ّ َا ُ َوا‬
53
ِ
x1
By the Aid of God and the Power of God and Its Strength, I stand and I sit!
This concludes the first cycle (rakʿa).
7.
2nd rakʿa ‫( ر ﻌة‬cycle) ‫و‬
8.
Qunūt ‫( ق ﻮت‬supplication)
Now raise your hands in supplication (like the diagram below),
And say,54
55
ّ ‫ا ّ ات و ا‬ ‫أ‬ ‫ﷲ‬ ّ ‫و‬ ّ
x1
Majestic is Thy Majesty and sanctified, O God, how Utterly Mighty is the Unicity of the Essence of Thy Unity!

53
ّ
56
‫ءو‬ ‫ا‬ ‫أ‬ ‫ﷲ‬ ‫و‬
x1
Majestic is Thy Majesty and sanctified, O God, how Utterly Mighty is the Unicity of Thy Names and Attributes!
ّ
57
‫ا‬ ‫ا‬ ‫ﷲ‬ ‫و‬
x1
Majestic is Thy Majesty and sanctified, O God, how Utterly Mighty is the Unicity of Thy Acts!
ّ ‫و‬ ّ
58 ‫د‬ ‫أ‬ ‫ﷲ‬
x1
Majestic is Thy Majesty and sanctified, O God, how Utterly Mighty is the Unicity of Thy worship!
ّ
59
‫ا‬ ‫و إ ا ﷲ وﷲ أ‬ ‫ن ﷲ وا‬
x1
Glory be to God and praise be unto God and there is no other god but God, and God is the Most Great, O High,
O Supreme!
9.
Rukuʿ (repeat same as 1st cycle, §5)60
10.
Sujūd (repeat same as 1st cycle, §6)61
In this cycle, the words of prayer uttered in the julūs, after you have come up to the seated
position, are the following,
ّ ّ
‫و‬ ‫وا‬ ‫ا‬ ‫إ ا‬ ‫ﷲا‬ ‫س‬ ‫ا‬ ‫ﷲا‬ ِ
ّ ّ ّ ّ ّ
‫ت‬ ‫ت‬ ‫و وا‬ ‫ّ و‬
ّ ّ
‫ًا‬ 62
‫ن‬ ‫ه وا‬
In the Name of God the Most Impenetrable, the Most Holy! God verily testifies that there is no other god but It!
To It is the creation and the command from before and after! It makes to live and It makes to die then it makes
to die and It makes to live, for verily It is the One Alive who dieth not! In Its grasp is the kingdom of all things!
It creates what It willeth by Its command, for verily It is powerful over all things! (x1)

54
Now repeat the second prostration as in the first cycle with the same words (§6),63 and then, as you
are coming up to the seated position, say the dhikr for the day x1.64
11.
To complete this second cycle, while still seated, first say,
ّ ّ‫ّ و‬
‫ﷲ‬ ِ ‫وا ا ء‬ ‫ا‬ ‫وا‬ ّ ‫ّ وآل‬ ّ ‫ا‬
65
‫ل‬ ‫ا ّول ِ ّ ة و ا‬ ‫وا‬
x1
O God, blessings be upon Muḥammad and the Family of Muḥammad, the manifestations of Thy Logos-Self and
the Greatest Name, and the splendour from God be upon the First Unity with Exaltedness and the Majesty!
Then say the dhikr of the day x1 to complete it. Now stand up for the next cycle.66
12.
3rd rakʿa ‫( ر ﻌة‬cycle)
The third cycle begins with this, the second, iqāma. Say,
ً ّ ّ ُ
67
‫ﷲ‬ ‫و‬ ‫ﷲو‬ ‫أ ا إ ا‬
x1
And I testify that there is no god but God and Fāṭima is the Face of God Truly, Truly!
68
‫آت‬ ‫ةا‬ ‫وأ ُ أن‬
x1
And I testify that the Tree of Supreme Glory is the Mirror of God!
69
ّ‫ا‬ ‫ا‬ ‫وف ا‬ ‫وأ ُ أن‬
x1
And I testify that the Letters of the Face of the One are the Talismanic-Temples of Unicity!
70
‫ﷲ‬ ‫ا‬ ‫وأ ُ أن‬
x1
And I testify that the Eternal Sun is the Talismanic-Temple of God!
‫ﷲو دﷲ‬
71
‫وأ ُ أن‬

55
x1
And I testify that She whom God shall make Manifest is the Existence of God!
ّ
‫اّ ر‬
72 ّ ‫ا‬
x1
O God, blessings be upon the Light!
13.
Then after that, recite the following prayer,
ُ ّ ّ
‫اّ ر‬ ‫أ‬ ‫إر ذ ا ر وا‬ ‫إ‬ ‫و إ‬ ‫إ‬ ّ ‫ِ ﷲ ا ّ ر ا ار ا‬
ّ ّ ُ
73 ‫ﷲ‬ ‫ر‬ ‫وار ا ر ا ا ر ر‬
x1
In the Name of God the Light of lights, O God my God and the God of all gods, upraise the litany of the Light
and make victorious the People of Light and guide the Light unto the Light, O Light upon Light, O God!
14.
After completing the prayer, hold your hands in the posture of qunūt (§8), and say (x1),
‫ل‬ ‫تا‬ ‫و أ‬ ‫دا‬ ‫أ‬ ‫ا‬ ّ ‫ا‬

‫ا رة‬
74
Glory be to Thee, O God my God, how Utterly Mighty is Thy Singularity and how utterly Mighty are the
disclosures of the Majesties of Glorification without indication!
15.
Now go into the rukūʿ (as §5) and then go into the sujūd (as §6). Within the julūs (while visualizing
with your Imaginal finger, from right to left, drawing ‫اﳊﻲ‬

ّ ‫ ﻫﻮ‬on the blaze-flux of your heart) say,
‫ل ّ وس‬
75
‫ا دا ّ ا ّ م‬
x1
It is the Single, the Living, the Peerless Who hath Decreed with Just Sanctity! 76
Then say,

56
77 ّ ‫ﷲ‬
x1
O God! O Muḥammad! O ʿAlī! O Fāṭima! O Ḥasan! O Ḥusayn!
This pattern above for the julūs, in between the first and final sajda of the cycle, will be repeated
for the remaining cycles as well. Now do the 2nd sujūd, as before, then the dhikr of the day x1 as you
come to the seated position, and that completes the third cycle.
16.
4th rakʿa ‫( ر ﻌة‬cycle)
Hold your hands in the posture of qunūt (§8), and say,
‫م‬
78
‫ا‬ ‫مو‬ ‫ا‬ ‫و أ‬ ّ ‫ا‬ ‫إ‬ ّ ‫ا‬
x1
Glory be to Thee, O God my God, how Utterly Mighty is Thy Life and how Utterly Mighty is the apophatic
negation of all speculation and the realization of that which can be realized!
17.
Now go into the rukūʿ (as §5) and then go into the sujūd (as §6), and do the first julūs and the recite
the words as in §15. Then do the second sujūd, come up to the seated position, i.e. the second julūs,
and complete the cycle as above.
18.
79 ّ ‫ا‬ ّ ‫ا‬ ‫و‬ ّ ّ ‫ا‬ ‫إ‬ ّ ‫ا‬

x1
Glory be to Thee, O God my God, how Utterly Mighty is Thy Peerlessness and how Utterly Mighty is the
nullificative annihilation of the secret by the victorious rending of the veil off the Mystery of the Secret!
19.

57
Now go into the rukūʿ (as §5) and then go into the sujūd (as §6), and do the julūs and recite the words
as in §15. Then do the second sujūd, come up to the second julūs, and complete the cycle as above.
20.
80
ّ‫ا‬ ‫با‬ ‫و ا‬ ‫ا‬ ‫ا‬ ّ ‫ا‬
x1
Glory be to Thee, O God my God, how Utterly Mighty is Thy Wisdom and how Utterly Mighty is the ecstatic
attraction of the divine Exclusive Oneness by the attributive apprehension of the divine Unicity!
21.
Now go into the rukūʿ (as §5) and then go into the sujūd (as §6), and do the julūs and then recite the
same words as in §15. Then do the second sujūd, come up to the second julūs, and complete the cycle
as above.
22.
Hold your hands in the posture of qunūt (§8 ), and say (x1),
‫ح‬ ‫ا زل‬ ‫را ق‬ ‫و أ‬ ‫ا‬ ‫إ‬ ّ ‫ا‬

81
‫آ ره‬ ّ‫ا‬
Glory be to Thee, O God my God, how Utterly Mighty is Thy Justice and how Utterly Mighty is the Light
Illuminating from the Dawn of Pre-Eternity and shedding its traces upon the Talismanic-Temples of Unicity!
23.
Now go into the rukūʿ (as §5) and then go into the sujūd (as §6), and do the julūs and its words as in
§15. Then do the second sujūd, come up to the second julūs, and complete the cycle as above.
24.

58
Begin this final cycle with the following prayer concluding the fifth Sūrah of the Book of
Guidance,82
َ ّ َ ّ َ ّ ّ
ّ
‫ور ِ ـ ت إراد‬ ‫ء‬ ِ ‫ِ ااﱡ را ي‬ ‫أ‬ ‫ا إ‬
َ
‫وو ِ إذ‬
َ
‫إ‬ ِ ‫و‬
َ ّ‫ت َ َ َر َك و ّ ة‬ ِ ‫و‬
ِ
َ ‫َ إ إّ ا‬ َ ّ
‫ا ت‬ ‫و ِ ا‬ ‫أ‬ ِ ‫و ّك‬
ّ ُ ّ َ
83
‫ُ ِ ا ا‬ ‫إ‬ ُ
x1
O God, I ask Thee by this the Light which hath radiated from the Heaven of Thy Will, and sprinkled forth from
the theophanies of Thy Volition, and expanded from the emanations of Thy Determination, and comprised
together by the Power of Thy Authorization, and contracted by the Point of Thy Realization, and swelled by
the effulgence of Thy Permission, and moved by the Command of Thy Allotment, and manifested from the
angels within the hidden realities of the Words of Thy Book! No other God is there besides Thee, O God! Verily
I am among the invokers!
25.
Then hold your hands in the posture of qunūt (as §8), and say,
84
‫عو‬ ‫و أ‬ ّ ‫ّو‬ ‫أ‬ ‫إ‬ ّ ‫ا‬
x1
Glory be to Thee, O God my God, how Utterly Mighty is Thy Holiness and how Utterly Mighty is the Dawning
of Thy Face!
26.
Then say,
ّ ّ ّ
‫وا ا ّول ِ ّ ة‬ ‫ﷲ‬ ‫وإ ا ء‬ ‫ّ وآل ّ ا‬ ‫ﷲ‬ ‫و‬
‫وا ر وا‬ ‫وا و ء وا ار‬ ‫ء وا‬ ‫ا‬ ‫وا ل وا ّ م‬
‫د‬ ‫وا اد وا‬ ‫وأزوا‬ ‫و‬ ‫وأ‬ ‫وآ‬ ّ ‫وأ‬ ‫وا ّ د وا ّ ا‬
ّ ّ
‫و ر‬ ‫و‬ ‫و‬ ‫ا ر‬ ‫أ‬ ‫و ر ا ار‬ ‫وا‬ ‫وا‬

59
‫ر‬ ِ ّ ‫ا‬ ‫را‬ ‫وا‬ ‫ا‬ ‫ا‬

ّ ّ َ
85 ‫رب ا‬ ‫ا‬ ‫أ يا‬ ‫ري و‬ ‫وا‬
x1
And the blessings of God be upon Muḥammad and the Family of Muḥammad, the Pure; and the splendour from
God be upon the First Unity with Exaltedness and Majesty; and the salutations of peace be upon the totality of
the divine prophets, the divine messengers, the vicegerent providential guides, the true inheritors and the
inspired gnostics; the true believers and the righteous and the steadfast; and our mothers and our fathers; and
our sons and our daughters and our spouses; and our ancestors and our descendents; and our friends and our
relations; and the Light of lights be upon the People of Light in every moment, before every moment and after
every moment; and Light be upon the archangels of proximity and praise be unto God, the Light of all the
Worlds! Glorified art Thou, my God, grant me mercy from Thy presence and complete my light and make easy
my imperative, verily Thou art the Lord of the Worlds!
27.
Now go into the rukūʿ (as §5) and then go into the sujūd (as §6), and do the julūs86 and its words as
in §15. As you now come up to the second julūs, first say,87
88
ِ ِ ‫ءو‬ ‫ﷲ‬ ‫وا ء‬ ‫ر‬
x1
The Light be upon thee, and the Splendour from God, Magnified Laudation and by Its Glory!
28.
Then immediately say the dhikr for the day x3, while raising both hands up and down x3 each time
as you do, after which this completes the salāṭ.
‫ص‬
‫صصص‬
After the salāṭ, recite the dhikr for the day to the prescribed number (101-303x). Or, alternatively,
do them immediately before the salāṭ, if you so wish.
On Fridays, either before or after the salāṭ, recite the dhikr ‘O Seer’ ( ‫را‬ ) (yā rāʾī) 212x to the
numerical value of the Name. A specific salutation and invocation to the Sun to be recited on

60
Fridays when the Sun enters into the hour of Venus has been revealed for the NUR-FSO, and this
will be provided elsewhere. If possible on the evening of this day, offer salutations and blessings
to Muḥammad and the other thirteen Infallibles89 202x using this formula to the numerical value
of ‘Lord’ rabb (‫رب‬

ّ ),
ّ ‫ّ وآل‬ ّ ّ ّ ‫ا‬
90
‫ا‬ ‫وا‬ ‫و‬
O God, blessings and salutations be upon Muḥammad and the Family of Muḥammad, the manifestations of
Thy Logos-Self and the Greatest Name!
After which, say 19x,91
‫ِ ّةو ل‬
92
‫وف ا‬ ُّ ّ
‫وف ا‬ ‫ذات‬
ّ ّ ‫ا‬
Glory be to Thee, O God, blessings be upon the Essence of the Seven Letters then the Letters of Truth with
exaltedness and majesty!
And then, say 19x,

ّ ّ ّ ‫ا‬
93
‫و‬ ‫و‬ ‫ذات ِ آت ا زل‬
O God, blessings be upon the Essence of the Mirror of Pre-Eternity in every moment, before every moment
and after every moment!
And then, say 28x,
ّ ُ ّ
‫و دوا ا ﱡ ر‬ ‫ا‬ ‫اد ء ا‬ ّ ‫ذات و د ا ّ د‬ ّ ‫ا‬
94 ‫ن‬ ‫نو‬ ‫نو‬
O God, salutations be upon the Essence of the Sixth Existence then the Proofs of the Face of the One and the
Spheres of Light after Them in every state, before every state and after every state!
After which, say 33x,

ّ
95 ‫ﷲ‬ ‫و‬ ‫ﷲ‬ ‫و ﷲو‬ ‫ﷲ‬ ‫إ إ‬
There is no god but God, Fāṭima is the Face of God, and She whom God shall make Manifest is Fāṭima, the
Face of God!

61
Upon completing this, if you wish, then invoke God with the dhikr of yā allāh ‫ﷲ‬ 1006x.96
Once every month during the Full Moon, face it (using the moon on that day as your qibla)
and say 142x,97
ّ ّ
98
‫و‬ ‫و‬ ‫ا‬ ّ‫ا‬ ‫ﷲ‬ ‫وإ ا ء‬
And the splendour from God be upon thee, O Resplendent Moon, in every moment, before every moment and
after every moment!
After which invoke the regular Fāṭimīya shahāda 3x.
And sufficient is God as Witness and the Light of lights be upon all those who follow
the Illuminations of the Divine Guidance, for no power and no strength is there save
in God, the High, the Supreme, for verily we are from God and unto It shall we return
completed!
‫ﷲ‬ ‫ر‬
13-12-08 N.U.R.
Augmented 25-5-16 N.U.R.
Notes
1
The following is an augmented version of the 2008 (Year 3) document The Basic Devotional
Practices of the Fāṭimīya Ṣūfī Order. Material has been added and some material has been edited
whilst some terminology has been changed.

2
bismillāh al-aḥīya al-ājlā (In the Name of God the Most Revificatively Alive, the Supreme Discloser).
In Arabic it is composed of 19 letters and 4 words, and its Gematria/abjad numerical value is 303.
Minus the first clause (or the first two words), i.e. bismillāh/In the Name of God (=168), the gematria
of its second clause is precisely 135 which is equivalent to Fāṭima. This formula may be used as an

62
independent invocation or, better, the first formulaic utterance made as one is waking up in the
morning.
3
Which for men (per the Persian Bayān 6:5) is simply allāhu akbar ‫ٔﻛﱪ‬ ‫( ﷲ‬God is the Most Great) with
its response being allāhu Aʿẓam ‫( ﷲ ٔﻋظم‬God is the Most Mighty). While for women it is allāhu abhāʾ
‫( ﷲ ٔﲠى‬God is the Most Splendorous) with its response being Allāhu Ajmal ‫( ﷲ ٔﲨل‬God is the Most
Beautiful).
4
ّ‫د اُ سا‬ ‫اس ا‬ ‫ّ ا ر عا‬ ‫ا س‬ ‫ا‬ ‫ِ ﷲا‬

ّ ّ ّ ّ ُ ّ ‫ا وا‬
‫ِ ق‬ ‫ِ اق ِ ز ة‬ ‫ا ر ا ار ا ي‬
ّ ُ
‫ّ ا ا ّ حا ّ إ ا ُ ى‬ ِ ‫ا ةا‬ ِ ‫ا‬
ّ
‫ت‬ ‫رات ّ ات ا س‬ ‫ا ا يا ز ا ا‬
ّ ّ ّ
‫تو‬ ‫ا‬ ‫ِ رات ا و ا‬ ‫ت‬ ‫ا ا ءا‬
ّ ّ ّ
‫نا ي‬ ‫ء نو ا‬ ‫ا ا‬ ‫ا دا ا و ا‬
ّ ُ
‫وا‬ ‫سا ا ا ا‬ ‫دا ا‬ ‫ِ ق‬
ّ ّ
‫اا‬ ‫نا قا ّ ا ا ُ ِ ا ا ي‬ ‫ا را‬
ّ ّ
‫اوآ ا آ‬ ‫ِ أ ّول‬ ‫تا‬ ‫كِ ت‬
ّ
‫ا م‬ ِ ‫ا ّ ِ ا ّ ّ ّك‬ ِ ‫اوآ ا ّ ا ا ُ ِ ؤ‬
ّ
‫ت‬ ِ ‫إ‬ ‫ي‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫ا ما‬
‫ا‬ ‫ّر‬ ‫ا‬ ‫ا‬ ‫ل أز‬ ِ ‫إ رة‬ ِ ّ ‫ا‬
ّ ّ ّ ّ ّ ّ‫ت د‬
‫و‬ ‫ا‬ ‫ِ أول ا ي أول ا آ ا ي آ‬ ِ
ً ً ّ
‫وإ‬ ِ ِ ‫ا‬ ‫إ ا‬
5
Namely,

63
Daily recitations of the final two sūrahs of the Qurʾān (113 & 114), especially with the use of Esfand,
ensures a protected energetic/magical space. Other formulas, litanies and texts are likewise
available to the Fāṭimīya for the neutralization and/or destruction of black sorcery and general
protection therefrom, whether from the writings of the Bāb, Ṣubḥ-i-Azal, our own or elsewhere.
6
Thirteen Greatest Name calligrams formed into the Khamsa = Muḥammad (‫ )ص‬plus the 12 Imāms
(‫)ع‬. The letter ‫ ص‬is the letter signifying Fāṭima's (‫ )ع‬elect -- who operate as Her proverbial eye --
with the whole Hand representing Her. The five fingers of the Hand represent the 4 elements (Air,
Fire, Water, Earth) plus the Quintessence that in turn signify the four archangels of the Divine
Throne plus the Divine Throne Itself which in the microcosm instantiate as the five senses. Now,
seven sigils of the Greatest Name repeated 13x plus the ‫( ص‬as 1) = 92 = Muḥammad. Finally,
horizontally when the blind mīm of the Greatest Name at the top right thumb is taken on its own

64
and read with ‫ ص‬and the split hā' of the left thumb on its own, the number 135 is derived = Fāṭima
(‫)ع‬. The Hand of the Fāṭimīya is also a representation of the phrase ‘I am the Falcon of the Divine Realm
in the Hand of the Shekinah of God’ ( ‫ا‬ ‫ )أ ا‬whose numerical value of 1276 is
equivalent to to the Arabic of ‘He whom God shall make Manifest’ ( ‫ه‬ ُ َ ). Note that in the NUR-
FSO the pentagram and the Hand are considered to be the same symbol but just geometrically
configured differently.
7
As shown in the introduction to the The Fāṭimīya Ṣalāt below. Note that this formula may also be
used to magically protect a small child. If it be chosen to that end, we recommend, first, the
recitation of the following bismillāh formula over the child: bismillāh al-aḥfaẓ al-aḥfaẓ ‫سم ﷲ حﻔظ حﻔظ‬
In the Name of God the Ultimate Protector, the Ultimate Protector! After having completed all the noted
steps, then draw the sign of the pentagram over the child with the divine name ḥāfiẓ (the
protector): 1. ḥāfiẓ, 2. ḥaffāẓ, 3. ḥafīẓ, 4. muḥaffiẓ, 5. muḥaffaẓ and 6. ḥafiẓa (i.e. the counter-clockwise
circle around the pentagram). To reinforce the protection, then draw all eight sigils of the Greatest
Name (in order) over the child and then the letter ṣād. It is not necessary to recite the long prayer
over the child as when consecrating a bed when using this formula.
8
This formula derives from the Bāb’s Book of the Names of All-Things.
9
Siyyid ʿAlī Muḥammad Shīrāzī, the Bāb: The Persian Commentary on al-Fātiḥa https://www.h-
net.org/~bahai/areprint/bab/S-Z/tafhamd/hamdp.htm (accessed , 4 August 2021), originally:
Cambridge University E.G. Browne MS. (CUL) F.25(9).
10 The nineteen Bayānī months are as follows (note: the first year, per the Bāb’s diary, began as of
Naw-Rūz 20 March 1850 CE, which means that the first Bayānī year ended on the 15th of March 1851
CE with the second year beginning as of the following day on the 16th of March 1851 CE):
1 Bahāʾ (Splendor)
2 Jalāl (Majesty)
3 Jamāl (Beauty)
4 ʿAzamat (Grandeur)
5 Nūr (Light)
6 Raḥmat (Mercy)
7 Kalimāt (Words/logoi)
8 Kamāl (Perfection)
9 Asmāʾ (Names)
10 ʿIzzat (Exaltedness)
11 Mashīyyat (Will)
12 ʿIlm (Knowledge)
13 Qudrat (Power)

65
14 Qawl (Speech)
15 Masāʾil (Questions)
16 Sharaf (Honor)
17 Sultān (Sovereignty)
18 Mulk (Dominion)
19 Aʾlā (Supremity)
The Bayānī days of the week are named as follows (with the first day of the week being Saturday):
1 Saturday, Jalāl (Majesty)
2 Sunday, Jamāl (Beauty)
3 Monday, Kamāl (Perfection)
4 Tuesday, Fiḍāl (Excellence)
5 Wednesday, ʿIdāl (Equities)
6 Thursday, Istijlāl (Most Sublime Majesty)
7 Friday, Istiqlāl (Independence)
11
The Islamic months are as follows:
1 Muḥarram
2 Ṣafar
3 Rabīʿa al-Awwal
4 Rabīʿ’ul-Ākhir
5 Jamādī’ul-Awwal
6 Jamādī’ul- Ākhir
7 Rajab
8 Shaʿbān
9 Ramaḍān
10 Shawwāl
11 Dhu’l-Qaʿda
12 Dhu’l-Ḥijja
The Islamic days of the week are named as follows (with the first day of the week being Sunday):
1 Sunday, Yawm al-Aḥad
2 Monday, Yawm al-Ithnayn
3 Tuesday, Yawm al-Thalatha
4 Wednesday, Yawm al-ʿArbaʿa
5 Thursday, Yawm al-Khamīs
6 Friday, Yawm al-Jumaʿa
7 Saturday, Yawm al-Sibt
12
innanī ana allāh lā ilāha illā ana al-arfaʿ al-arfaʿ, in The Book of the Five Grades (kitāb-i-panj shaʾn), chp.
1. This formula is composed of nine words (to the numerical value of bahāʾ, splendor) and consists
of thirty-three (33) letters. Its abjad numerical value is 1144.

13
This is a shorthand for the form of salutation (salawāt) to be offered to the Bayānī figures other
than the Bāb, which is ‘bahāʾ ʿaliyhī min rabbihi’ (‫ليه من ربّه‬ ‫اء‬ ) “The Splendor be upon Him from His
Lord”.
14
This is the N.U.R.-FSO shorthand form of salutation (salawāt) which is ‘ʿaliyhi-n- nūr’ (‫الﻨّﻮر‬ ‫) ليه‬
“upon Him be the Light.”
15
This is the shorthand for the form of salutation (salawāt) to be offered to the Bāb, which is
‘arwāḥinā wa arwāh kullu-shayʾ mā siwā fadāhu’ (‫“ )ارواح ا و ارواح ﳇّشئ ما سﻮاء ﻓداه‬Our Spirits and the
spirits of all things be His sacrifice.”

66
16
The precise date of his birth is difficult to pin-point with accuracy and is a subject of dispute in
the sources which is why only his death is being commemorated by the N.U.R.-FSO. Note that the
letters in parentheses (‫ )ام‬after the names of both Shaykh Aḥmad al-Aḥsāʾī (‫ )ام‬and Siyyid Kāẓim al-
Rashtī (‫ )ام‬stands for ‘aʿlā allāh maqāmuhu’ (‫)ا ﲆ ﷲ مقامه‬, i.e. ‘may God upraise his station to the
supreme heights’.
17
The exact date of her birth is in some dispute with no consensus existing about the month, day
or even year in the sources. It is generally believed that she was thirty-eight (38) years old at the
time of her martyrdom at the bāgh-i-ilkhānī in Tehrān. This is why only the known date for her
martyrdom is being kept as a holy day by the N.U.R.-FSO but not her birth which is unknown.
18
Like the birth date for Shaykh Aḥmad al-Aḥsāʾī (‫)ام‬, that of his successor is also difficult to pin-
point with definite accuracy, so in the N.U.R.-FSO only the date of his death is being
commemorated.
19
Pl. rakʿāt ‫ر ﻌات‬, sing. rakʿa ‫ر ﻌة‬, dual. rakʿatāni/rakʿatayn ‫ ر ﻌتان‬/ ‫ر ﻌتﲔ‬.
20
As will be become quickly apparent to those who have already perused our Greatest Name
commentary, this is because most of the basic correspondences of that commentary have been
formulated here into the ṣalāt.
21
Beginning as of March 21, 2014 CE.
22
And renewed each time, that is, if the ṣalāt is to be divided into two separate performances.
Besides water itself, rosewater or even agua de florida may be used for ablution.
23
This is an augmentation on the instructions provided in the Arabic Bayān 8:10. After reciting the
words given in the following note, first, clean the face with water (top down) from the tip of the
hair line to the chin; second, run water on the right arm from the tip of the elbow to the tip of the
fingers running it down with your left arm; third, run water on the left hand from the tip of the
elbow to the tip of the fingers running it down with your right hand; fourth, with the water residue
(not taking any new water) pat the scalp from the hairline of the forehead to the back of the scalp;
fifth, then stroke the right foot with the right hand with the water residue from the toes to the tip
of the ankle; and, sixth, the left foot with the left hand from the toes to the tip of the ankle.
Following the ablution and before entering into the performance of the actual ṣalāt, the
Arabic Bayān (8:10) offers the following formula, to be recited x19:

67
ُ ‫الهم ّان ﻻ ٕا ا ّٕﻻ اﻧت سب اﻧك ّاﱐ‬

‫ﻛﻨت من اﳌسب ﲔ‬ ّ ‫سب اﻧك‬
subḥānaka allāhumma anna lā ilāha illā antā subḥānaka innī kuntu min al-musabiḥīn
Glorified art Thou, my God, indeed no other god is there besides Thee! Glorified art Thou! Verily I am of the
glorifiers!
24
bismillāh wa bi-llāhi wa min allāhi wa ilā allāhi wa māshāʾLlāh subḥān allāh alladhī fāṭir-n-nūr al-māʾ
wa-ḥamdulillāh alladhī khāliq-n-nūr al-māʾ wa lā ilāha illā allāh alladhī bārīʾ-n-nūr al-māʾ wa allāhu akbar
alladhī jaʿala-n-nūr’l-māʾ ṭahūran wa lam yajʿalu najisan huwa’l-fard al-ḥayy al-qayyūm ḥakama ʿadlin
quddūs yā fard ya ḥayy yā qayyūm yā ḥakam yā ʿadl quddūs!

25
Kitāb al-ṭāhara (the Book of Purity) and risāla furūʿ al-ʿadlīya (Treatise on the Branches of Justice),
INBA 5010.C. Mention is also made of contact with unbelieving associators (i.e. mushrik, i.e. one who
associates partners with God), heretics (i.e. kāfir, lit. one who covers the truth with falsehood), an
apostate (murṭadd) and whatever is mentioned as being unclean (najis) by the Imāms (‫)ع‬. Note as
well that each of these impure agents can likewise be considered as agents interrupting and
contaminating, as it were, a properly grounded theurgic or magical current aimed at uninterrupted
connection with the celestial worlds and the hierarchy of Intelligences. In fact, the presence of such
agents often attracts chthonic and/or malefic energies and presences.

26
This specific stipulation was later abrogated in the Arabic Bayān.
27
In the Fāṭimīya menstruation and menstrual discharge are not considered (metaphysically)
impure per se like they are in Islamic jurisprudence. The ṣalāt may be performed by women during
their monthly cycle. However, the occult element associated with it should be taken into
consideration. Be that as it may, personal and symbolic cleanliness override all other concerns in
prayer.
28
This stipulation may also be considered to be abrogated in the Fāṭimīya.
29
For example, if the name One (wāḥid) was to be chosen, it would be permutated in the six forms
in this order as follows (note: the pentagram would be drawn in each of its perspectives while
uttering each of these names in turn): 1. wāḥid, 2. waḥḥād, 3. waḥīd, 4. muwaḥḥid, 5. muwaḥḥad and
6. waḥda. The Bāb holds that, in theory, the divine names in respect to each individual attribute

68
total seven, hence in respect to the attribute of unicity (tawḥīd) God may be named in the following
seven degrees: i. awḥad, ii. waḥḥād, iii. waḥīd, iv. wāḥid, v. mutawwaḥid, vi. mawḥid and vii. muwaḥḥad.
He says, “And whosoever proposes to do anything must call upon God by each of these seven possible name-
forms to the numerical value of qāf (= 100)…” ibid. And each of these seven forms of grammatical
permutation can be considered to correspond to each of the seven sigils of the Greatest Name. This
formula is especially efficacious for theurgic invocations.
30
Using the Six Names -– i.e. fard, ḥayy, qayyūm, ḥakam, ʿadl, quddūs (‫وس‬
ّ ‫ل‬ ‫د ّ ّم‬ )
(Single, Alive, the Peerless Self-Subsistent, Judge, Just, Holy) –- without permutation has proven
especially efficacious in this particular operation. That last Name, quddūs, would thus be used for
the drawing of the circle around the pentagram.

31
In the Persian Bayān (10:8), rather than making a turbah into a single, small baked clay piece, it
has been advised that the dust from the graves of the First (i.e. Mullā Ḥusayn Bushrū’ī Bāb’ul-Bāb d.
1849) and the Last (i.e. Mullā Muḥammad ʿAlī Bārfurūshī Quddūs d. 1849) Letters of the Living be
deposited inside a small, flat box made from pure crystal quartz upon which the believer prostrates
their head during prayer. However, as access to the Shrine of Shaykh Ṭabarsī in Qā’imshahr,
Mazandarān, Iran is both diffcult (and potentially dangerous) at this time, this stipulation of the
Bayān (like the pilgrimage to the House in Shiraz) is both theoretical and optional.
32
When putting on any ring, say either bismillāh wa bi’Llāhi wa min allāhi wa ilā allāhi wa māshāʾLlāh
(In the Name of God, and in God, and from God to God in what God hath willed!) or the following,
‫الهم َس َﻮ َم ْﲏ ِس ء ﳝان وت ََﻮ َﺟ ْﲏ بِتاج الكرامة وقَ َ َ ْﱐ ِ َﲝ ْب ِل ﳝان وﻻ ت َ ََﲋ ُع ِربقَ ُة‬
‫ﳝان ِم ْن ﻋُﻨقﻲ‬
allāhumma sawamanī bi-sīmā’ al-īmān wa tawajanī bi-tāj al-kirāma wa qaladanī bi-ḥabl al-īmān wa lā
tanazaʿu riqbatu-l-īmān min ʿunqī
O God, mark me with the mark of faith, crown me with the crown of nobility, invest me with the cord of faith,
and do not remove the noose of faith from my neck, in Ibn Ṭāwūs, al-Amān, 49 (attributed to ʿAlī ‫ ع‬and
Bāqir ‫)ع‬
Note also the following,

69
‫قال ﱄ ٔبﻮ ﺟﻌﻔر ﶊد ن ﲇ الباقر )ع( بﲏ من ٔﺻبح و ليه اﰎ ﻓﺼه ﻋق ق م خ‬

‫به ﰲ يده ا ﳰﲎ ﻓ ٔﺻبح من ق ل ان رى ٔ دا ﻓقلب ﻓﺼه إﱃ ﻃن ﻛﻔه وقرا ا ٔ ﺰلﻨاه ﰲ‬
‫لي القدر إﱃ ٓخرﻫا ﰒ قال ٓم ُت و ده ﻻ ﴍيك وﻛﻔرت ﳉبت والﻄاغﻮت و‬
‫ٓم ُت ﴪ ل ﶊد و ﻼﻧ هم وﻇاﻫرﱒ و ﻃﻨهم و ٔوﳍم و ٓخرﱒ وقاه ﷲ ﰲ ذ اليﻮم ﴍ‬
‫ما يﲋل من السﲈء وما يﻌرج ﻓ ها وا ٔرض وما ﳜرج م ها وﰷن حرز ﷲ وحرز وليه حﱴ‬
‫ﳝﴗ‬
The fifth Imām Muḥammad al-Bāqir (‫ )ع‬is reported to have said to his son Jaʿfar al-Ṣādiq (as): My son, whoever
wakes up in the morning wearing a ring with a carnelian on his right hand before anyone else rises, turns the
carnelian into the inside of his palm and recites: ‘We have revealed it in the night of power…’ [Qur’ān 97] to
the end of the ṣūrah, and then says ‘I believe in God alone who has no associate, and I reject Jibt and Ṭāghūt,
and believe in the secret of Muhammad’s family, their overt and covert aspects, the first among them and the
last’*, God will protect him on that day from any evil that comes from heaven or from earth. He will not be in
need and he will be under the protection of God and His friend, ʿAlī b. Abī Ṭālib, until evening, from Ibn
Ṭāwwūs, al-Amān, 52. *amantu bi’Llāhi waḥdahu lā sharīk lahu wa kafartu bi’l-jibt wa-ṭ-ṭāghūt wa āmantu
bi-sirri āli muḥammad wa ʿalānīyatuhum wa ẓāhiruhum wa bāṭinuhum wa awwaluhum wa ākhiruhum.

33
https://en.wikipedia.org/wiki/Asherah This practice has been reinstituted in the NUR-FSO as
the Tree is sacred in this Path and symbolizes with the outward and inward qibla.
34
Note there are five independent recitations in the first cycle before the rukūʿ while there are six
in the second.
35
The formula of the Bayānī ṣalāt offered in hasht bihisht by Shaykh Aḥmad Rūḥī and Mīrzā Aqā Khān
Kirmānī (Pdf edition, 2000, 25/32-33) –- which was previously translated and publicized on the
yahoogroups list Bayan19 -– has no existing and verifiable textual precedent from any of the Bayānī
sacred writings and so must be assumed to have derived from the two authors themselves. Per the
aforementioned section and chapter of the Continuation of the Persian Bayān (mutammim al-bayān) by
Ṣubḥ-i-Azal, as well as in ʿAlī Muḥammad Farahvashī’s A’īn-i-Bāb (n.p., n.d.), 93fn, there is no
equivalent pattern of a Bayānī ṣalāt mandated in detail comparable to the Islamic one that includes
cycles of standing, kneeling and prostration with a set of scriptural invocations and sacred

70
utterances. What has been denoted as ṣalāt in the Bayānī context instead is really dhikr; this, even
though in the very same Persian Bayān (7:19) the Bāb had earlier specifically enjoined the
performance of nineteen total rakāʿt (as opposed to seventeen as in mainstream orthodox Islam) to
be divided between five daily cycles of prayer. But nowhere in His writings and ordinances did the
Bāb offer any actual formula for it; and since He had explicitly abrogated the Islamic form of it for
the Bayānī ecclesia, this cannot merely be reduced to the addition of two extra cycles using the
Islamic form. Further discussions with the learned among the Bayānī community has also revealed
some dispute over the meaning of the term rakaʿ and what the word signifies, and what it is
especially inclusive of in its definition among them. Any technical definition in Islamic dictionaries,
legal manuals and glossaries would define the term as being by definition inclusive of set cycles of
standing, kneeling and prostration. Some of the Bayānīs believe this not to be the case in the Bayānī
context, but the textual evidence and counter-arguments offered have been vague and somewhat
unconvincing to us; and in the absence of an actual mandated form that the nineteen rakāʿt
prescribed by the Bāb are to take, this only further compounds ambiguities and confusion.
However, the Bāb also made the performance of the ṣalāt optional; and in His final work, the
Talisman of the Religion (haykal al-dīn), He also offered the alternative option of dhikr over the
performance of the ṣalāt.

36
Whose numerical value of 176 is equivalent to al-Fāṭimīya ‫ الﻔاﻃمية‬, al-Sakīna ‫السك ﻨة‬
ّ (the Shekinah)
and al-Muhayyīmin ‫( اﳌه ّيمن‬the Protector) as well as the secret name of Metatron in Arabic.
37
bismillāh wa bi’Llāhi wa min allāhi wa ilā allāhi wa māshāʾLlāh. Note all transliterations will be end
noted from this point forward.

38
ashhadu an lā ilāha illā allāh ḥaqqan ḥaqqan waḥdahu lā sharīk lahu wa ashhadu an muḥammadan
ʿabduhu wa ḥabībuhu wa rasūluh.

39
wa ashhadu an ʿalīyyan amīr al-muʾminīn walī allāh wa al-fāṭima al-fāṭir aṭ-ṭāhira az-zahrāʾ wajh allāh wa
awlāduhummā al-maʿṣūmīn bi’l-ḥaqq ḥujjaj allāh.

40
wa ashhadu an ʿalīyyan qabla nabīl maẓhara nafs allāh wa adillāʾ al-ḥayy aṣfīyāʾ allāh wa ṣubḥ al-azal
mirʾāt allāh.

71
41
allahūmma ṣālli ʿaleyhim fī kulli ḥīn wa qabla ḥīn wa baʿda ḥīn wa laʿnat’ullāh ʿalā aʿdāʾihim wa aʿdāʾinā
fī abad al-ābidīn, yā ḥaqq āmīn.

42
aʿūwdhū bi-Llāhi al-ʿalī’ul-ʿaẓīm min-ash-shayṭān-ar-rajīm wa bi-rūḥī aʿūwdhū bi-Llāhi-an-nūr al-anwār
min aẓlām-ash-shadīd wa aʿūwdhū bi-Llāhi-as-samīʿ al-baṣīr min al-āfāt wa al-balāyāt.

43
bismillāhi’il-aḥffafi-l-ahdā, subḥān’ullāh nūr al-ʿālamīn, al-ʿalī al-ḥamīd, sulṭān qīyāmat-d-dīn, īyyāka
naʿrufu wa īyyāka naṣṭafīn, ihdinā ṣirat al-ʿilyīn, ṣirat alladhīna nūr ʿaleyhim, ghayr’il-nafyy aleyhim, wa lā
nārīn!
44
bismillāhi’il-aḥffafi-l-ahdā, ṣād, qul, huwa’Llāhu ṣamad, allāhu’l-aḥad, lam yazal wa lā yazāl wa lam yakun
lahu kufūwan qadarun wa lā ʿadlun wa lā shubhatun wa lā qarīnun wa lā mithālun! idh huwa’Llāhu azal,
allāhu’l-waḥad, lam yazal wa lā yazāl wa lam yakun lahu kufūwan aṣmad!

45
shahida’Llāha annahu lā ilāha illā hū al-ḥayy al-muhayyīmin al-qayyūm.
46
allāhu abṣar min kulli baṣīr.
47
subḥāna rabbī’ul-ʿalī al-aʿlā wa bi-ḥamdih.
48
subbūḥ al-quddūs rabb al-malaʾika wa’r-rūḥ. Optionally after saying this, you may also say adding,
while still in sujūd:
Glorified be God, my Lord the [dhikr of the day x2 with definitive article], the Supreme, the Supreme, and
to Its praise! x1
‫ه‬ ِ‫و‬ ‫ا‬ ‫ا‬ ‫ا‬ ‫نﷲا‬

subḥān allāh al-… al-… al-aʿlā al-aʿlā wa bi-ḥamdih
For example, if it be the first day of the NUR month, this formula would be,
‫ﲆ و ِﲝمده‬ ‫ﲆ‬ ‫حﲖ‬

ّ ‫حﲖ‬
ّ ‫سب ان ﷲ‬
subḥān allāh al-aḥīyya al-aḥīyya al-aʿlā al-aʿlā wa bi-ḥamdih
Glory be to God the Most Revivificatively Alive, Most Revivificatively Alive, the Supreme, the Supreme and to
Its praise!
And afterwards say,
O Fāṭima, O the Living Radiant, aid me, O Light! x1

72
‫ر‬ ‫ز اء ا ّ ا‬
yā fāṭima yā zahrā’ al-ḥayy aghaythanī yā nūr
If so desired, these can be done within all of the subsequent cycles.

49
allāhu asmaʿ min kulli samīʿ.
50
lā ilāha illā allāh ḥaqqan ḥaqqan, shahida’Llaha annahu lā ilāha illā hū al-ʿazīz al-maḥbūb lahu’l-asmā’ al-
ḥusnā wa’l-amthāl al-ʿulyā yusabbiḥu lahu man fī-s-samāwāti wa’l-arḍ wa mā-baynahummā lā ilāha illā hū
al-ḥayy al-muhayyīmin al-qayyūm. This is an adaptation from the Arabic and Persian Bayāns (1:1); see
also LDM (2:6), 60-1 & n26.

51
Persian Bayān (1:1), allāh allāh rabbī wa lā ashrak bi- rabbī aḥadan wa an dhāt al-ḥurūf-s-sabaʿa
bāb’uLlāh.
52
I.e. subḥāna rabbī’ul-ʿalī al-aʿlā wa bi-ḥamdih x2. Sans the julūs wherein each prayer and benediction
is different for first two cycles (in the last six cycles the invocations are the same in all six), all
cycles follow exactly the same pattern.

53
bi-ʿawni’Llāhi wa ḥawli’Llāh wa quwwatihi, aqumu wa aqʿud! This is repeated in between every cycle
except for the eighth and final.

54
In the Persian Bayān 7:19, the Bāb advises that in the first three rakʿāt of the Bayānī ṣalāt the
worshiper should invoke the unicity of the divine essence (tawḥīd-i-dhāt); in the next four, the
unicity of God’s attributes (tawḥīd-i-ṣifāt); in the next six, the unicity of God’s action (tawḥīd-i-afʿāl);
and in the final six, the unicity of Its worship (tawḥīd-i-ʿibādat). Since, as we pointed out, there is no
official Bayānī ṣalāt of 19 rakʿāt, we have incorporated these into a single one as four independent
invocations in the second rakʿa.

55
jalla jalālaka wa taqaddasat, yā allāh, mā aʿẓama tawḥīd-adh-dhāt waḥdānīyatik.
56
jalla jalālaka wa taqaddasat, yā allāh, mā aʿẓama tawḥīd al-asmā’ wa ṣifātik.
57
jalla jalālaka wa taqaddasat, yā allāh, mā aʿẓama tawḥīd afʿālik.
58
jalla jalālaka wa taqaddasat, yā allāh, mā aʿẓama tawḥīd ʿubūdīyatik.
59
subḥān’ullāh wa al-ḥamdu’li-Lāh wa lā ilāha illā allāh wa allāhu akbar yā ʿalī al-aʿlā.
60
To repeat, before bending the waist and while still standing erect, say the dhikr of the day x1 as
you bring both hands, open palm, up level to the ears in a sign of benediction (see diagram §3).
Then after this bend the waist to a kneeling position, with both hands resting on the knees (see

73
diagram §5), and while in this position, say x1, shahida’Llāha annahu lā ilāha illā hū al-ḥayy al-
muhayyīmin al-qayyūm. Then come upright and say the dhikr of the day x1 as you bring both hands,
open palm, up level to the ears in a sign of benediction (§3). Then immediately after say, allāhu abṣar
min kulli baṣīr. After this, say the dhikr for the day again with the formula given, and then
immediately go into the full prostration (sujūd) §6. This pattern is repeated exactly like this for all
the subsequent cycles as well.

61
Again, whilst fully prostrated, say within the prostration, subḥāna rabbī’ul-ʿalī al-aʿlā wa bi-
ḥamdihi x2.
62
bismi’llāh al-amnaʿi’l-aqdas, shahida’Llāha annahu lā ilāha illā hū lahu’l-khalq wa al-amr min qabl wa min
baʿd, yuḥiyyi wa yumīt thumma yumīt wa yuḥiyyi wa annahu hūwa ḥayyun lā yamūwtu, fī qabḍatihi
malakūtu kullu-shayʾ, yakhlūqu mā yashāʾu bi-amrihi wa innahu kāna ʿalā kulli-shayʾin qadīrā, (in
augmented fashion);, Persian Bayān (3:8) where the Primal Point asserts that the entire Bayān
returns to this prayer which itself returns to its bismillāh. Now, while many MSS of the Persian Bayān
ّ
make of kullu-shayʾ (All-Things) (‫ء‬ ) a single word; and there is much evidence to support such
usage in countless MSS; many earlier MSS do not, especially in this particular section of the gate.
Within the lettrist economy and arrangement of this pivotal Bayānī prayer - and one considered to
be equivalent to the quranic al-fātiḥa in its importance for the Bayān - there are precisely forty-
ّ
three (43) words to the numerical value of ilā hūwa (except Him/It) ( ‫)إ‬. In the Persian Bayān
ّ
(4:2), the five letters of ilā hūwa ( ‫ )إ‬are held to be the instantiations of the letters of celestiality
( ‫ ) وف‬whose Theophany of Persons are (in order) Muḥammad, ʿAlī, Fāṭima, Ḥasan and
Ḥusayn (‫)ع‬, i.e., the five Companions of the Cloak (ahl al-kisāʾ) or panj-tan, Who symbolize the five
ّ
outer aspects of the pentagram (haykal) and the letter ‫ه‬. The zubarbayna of ilā hūwa ( ‫( )إ‬i.e. a
lettrist operation in jafr where each letter is spelled out and then calculated according to its Arabic
spelling), i.e. ‫واو‬ ‫مأ‬ ‫أ‬, yields fourteen letters in total (the precise number of all the Infallibles
together from Muḥammad to the Twelfth Imām (‫ )ع‬with an abjad numerical value of 312. 312
equivalent to the divine names qarīb (the Proximate, Near) ( ), raqīb (the Watchful, Competitor)
( ‫)ر‬, bātish (the Valorous Force) ( ), which is the 39th divine name of the Book of the Names of
All-Things, and shāʾī (the Allotter, Particularizer) ( ), i.e. the 228th divine name of the Book of the
Names of All-Things. 312 is also equivalent to ‘the Mirror of God’ (‫) آة ﷲ‬. When the three hamzas
in the construction of the prayer are accounted as letters (namely, the letter alif ‫)أ‬, as the Bāb
usually accounted hamzas, we have precisely 137 letters to the numerical value of qibla (point of

74
adoration) ( ) and the divine name wāsiʿ (the All-Embracing, Boundless or Omnipresent) ( ‫)وا‬.
Otherwise, sans the three hamzas, there are 134 letters to the numerical value of the divine name
ṣamad (everlasting) ( ). The abjad numerical value of the entire prayer with the three hamzas is
8805 (21/3), which is 2001 (= ‫ث‬ ) x 4 + 1. Otherwise, it is 8801 (17/8). We believe that this may
be one explanation as to why Ṣubḥ-i-Azal’s work The Mirror of the Bayān (‫ ) آة ا ن‬-- a work similar
to the Bāb’s Book of the Names of All-Things -- details precisely 137 divine names because of the
significance of this number and its connection to the number of letters in this central Bayānī
prayer, see The Mirror of the Bayān http://bayanic.com/lib/fwd/mirat/Mirat-FWD.html (accessed
5 December 2020). The prayer itself can be divided into two main parts, viz. its i. bismillāh formula
and then ii. the main body of the prayer proper. Next, it can be divided into eight independent
sections (or verses), each holding symbolic significance corresponding and adumbrating other
elements of the Bayānī doctrine from the Persian Bayān. To wit,
1. ‫س‬ ‫ا‬ ‫ِ ﷲا‬ In the Name of God the Most Impregnable, the
Most Holy
ّ ّ
2. ‫إ إ‬ ‫ﷲا‬ God verily testifies that there is no other god but
He
3. ‫وا‬ ‫ا‬ To Him belongs the creation and the command
4. ‫و‬ ُّ ‫و‬ He makes to live and He makes to die then He
makes to die and He makes to live

ّ ّ
5. ‫ت‬ ‫وإ‬ Verily He is the One Alive Who dieth not
ّ
6. ‫ء‬ ‫ت‬ In His grasp is the dominion of all things
7. ‫ءِ ه‬ He creates what He wills by His command

ّ
8. ‫ء ًا‬ ‫ن‬ ‫إ‬ Verily He is powerful over all things
First, each of these verses (āyāt)/sections refers to each of the sigils of the ogdoadic (eightfold)
form of the calligram of the Greatest Name ( ‫ا‬ ‫)ا‬, which is,
Following this, they refer to each of the seven creative attributive imprints ( ‫ل‬ ) of Imāmī
ḥadīth (see esp. al-Kāfī H 376, Ch. 25, h1.), but as reformulated by the Primal Point into eight in the
eighth gate of the 2nd Unity of the Persian Bayān in the subsection dealing with the ‘reality of
(initiatic) death in the presence of the Tree of Reality’, viz. 1. Will ( ) (= ‫س‬ ‫ا‬ ‫( ) ِ ﷲ ا‬In
ّ ّ
the Name of God the Most Impregnable, the Most Holy) ; 2. Volition (‫=( )إراده‬ ‫) ﷲا إ إ‬
(God verily testifies that there is no other god but He) ; 3. Determination (‫=( ) ر‬ ‫وا‬ ‫( ) ا‬To

75
Him belongs the creation and the command) ; 4. Authorization (‫ء‬ ) (= ‫ي‬ ‫و‬ ُّ ‫و‬ ) (He
makes to live and He makes to die then He makes to die and He makes to live) ; 5. Realization
ّ
(‫ء‬ ‫ت =( )إ‬ ّ ‫( )وا‬and verily He is the One Alive Who dieth not) ; 6. Permission (‫=( )إذن‬
ّ ّ
‫ء‬ ‫ت‬ ) (in His grasp is the dominion of all things) ; 7. Allotted Time ( ‫=( )أ‬
ّ
‫( ) ء ِ ه‬He creates what He wills by His command) and 8. Book (‫ً ا =( ) ب‬ ‫ء‬ ‫ن‬ ‫)ا‬
(Verily He is powerful over all things) . All of this in turn refers in code to the statement by the
Primal Point in the sixth gate of the 2nd Unity of the Arabic Bayān, “…this is what circumambulates
night and day around Him to the number of the eight unities” (‫ا‬
ً ‫وا‬ ‫وا ّ ر‬ ‫فا‬ ‫( )ذ‬19 x 8
= 152; 1 + 5 + 2 = 8); meaning, the true Promised One of the Bayān as well as the eight unfinished
unities of the Bayān which are now being completed by us as its true Promised One.
63
I.e. subḥāna rabbī’ul-ʿalī al-aʿlā wa bi-ḥamdihi x2. This is repeated exactly the same for all
subsequent cycles as well. Then come up to a seated position (i.e. julūs).

64
Again, with the exception of the words uttered during julūs, all cycles of prostration follow the
same pattern.
65
allahūmma ṣālli wa sallam ʿalā muḥammad wa āli muḥammad maẓāhir nafsika wa’l-ism al-aʿẓam wa
innama’l-bahā’ min allāh ʿalā wāḥid al-awwal bi-l-ʿizza wa’l-jalāl.

66
Or, if you decide to break the prayer cycle into two separated performances (i.e. 2 rakʿatān first
and 6 rakʿāt later), after renewing your ablutions, simply say bismillāh wa bi’Llāhi wa min allāhi wa ila
allāhi wa māshāʾLlāh x1 and then do cycles 3-8. Note all cycles begin in the iqāma position and end
in the second julūs after the second sujūd.

67
ashhadu a-lā ilāha illā allāh wa faṭima wajh allāh ḥaqqan ḥaqqan.
68
wa ashhadu an shajarat’ul-amjad mirʾāt allāh.
69
wa ashhadu an ḥurūf al-wajh al-aḥad hayākil-at-tawḥīd.
70
wa ashhadu an shamsīyat’ul-abadīya haykal allāh.
71
wa ashhadu an hīya yuẓhiruhā’Llāh wujūd allāh.
72
allāhumma ṣālli ʿalā-n-nūr.
73
bismillāhi nūr al-anwār, allāhumma yā ilāhī wa yā ilāha kulli ilāhīn, irfaʿ dhikr-an-nūr wa unṣar ahl-an-
nūr wa urshad an-nūr ilā-n-nūr yā nūr ʿalā nūr yā allāh.

74
subḥānaka allāhumma yā ilāhī ma aʿẓama fardānīyatika wa ma aʿẓama kashfa subūḥāt al-jalāl min
ghayri ishāra.
75
hūwa’l-fard al-ḥayy al-qayyūm ḥakama ʿadlin quddūs.
76
This pattern of sujūd will be repeated in all the remaining cycles from 3-8.
77
yā allāh ya muḥammad yā ʿalī yā fātima yā ḥasan yā ḥusayn.

76
78
subḥānaka allāhumma yā ilāhī mā aʿẓama ḥayyātika wa ma aʿẓama maḥw al-mawhūm wa ṣaḥw al-
maʿlūm.
79
subḥānaka allāhumma yā ilāhī ma aʿẓama qayyūmīyatika wa ma aʿẓama hatik-as-sitr li-ghulbati’l-sirr.
80
subḥānaka allāhumma yā ilāhī ma aʿẓama ḥikmatika wa ma aʿẓama jadhb al-aḥadīya li-ṣifat-aṭ-tawḥīd.
81
subḥānaka allāhumma yā ilāhī ma aʿẓama ʿadlika wa ma aʿẓama nūrun ashraqa min ṣubḥ al-azal fa-
yalūḥu ʿalā hayākil-aṭ-ṭawḥīd āthārihi.

82
Begin this with bismillāh and whatever the divine name or attribute is the dhikr of the day. For
example, if it be the first day of the month, do it like such
‫حﲖ‬
ّ ‫حﲖ‬
ّ ‫سم ﷲ‬
In the Name of God the Most Revivificatively Alive, the Most Revivificatively Alive!
bismillah al-aḥiyya al-aḥiyya!
And so on.
83
allāhumma innī asʾaluka bi-hadha-n-nūr alladhi suṭiʿa min samāʾi mashīyatika wa rushiḥa bi-tajjalīyāti
irādatika wa busiṭa min fuyūḍāti qadarka wa jumiʿa bi-quwwati qaḍāʾika wa qubiḍa li-nuqṭati imḍāʾika wa
wusiʿa bi-tāliq idhnika wa ḥurrika bi-amri ajallika wa ẓuhira min al-malāʾika fī’l-ḥaqā’iq al-kalimāti kitābika,
lā ilāha illā anta yā allāh, innī kuntu min-adh-dhākirīn.

84
subḥānaka allāhumma ma aʿẓama quddūsīyatika wa ma aʿẓama ṭulūʿ wajhaka.
85
wa ṣalla’Llāha ʿalā muḥammadin wa āli muḥammad-aṭ-ṭāhirīn wa innama’l-bahāʾ min allāh ʿalā wāḥid al-
awwal bi-l-ʿizza wa-l-jalāl wa-s-salām ʿalā jamīʿa’l-anbīyaʾ wa’l-mursalīn wa’l-awlīyāʾ wa’l-wārithīn wa’l-
ʿārifīn wa’l-muʾminīn wa-ṣ-ṣādiqīn wa-r-rāsikhīn wa ummahātinā wa ābāʾinā wa abnāʾinā wa bannātinā wa
azwājinā wa ajdādinā wa aḥfādinā wa iṣdiqāʾinā wa aqrabāʾinā wa nūr al-anwār ʿalā ahl-n-nūr fī kulli ḥīn
wa qabla ḥīn wa baʿda ḥīn wa nūr ʿali-l-malāʾikat’il-muqarribīn wa’l-ḥamdu’liLāhi nūr al-ʿālamīn, subḥānaka
allāhumma habb lī min ladunaka raḥmatin wa atammim lī nūrī wa yassir lī amrī innaka anta rabb al-ʿalimīn!
86
Just before going into the last sajda, if so desired, the aspirant may invoke this prayer,
َُ ً
‫و م‬ ّ ّ َ ‫د ده ًدا و‬ َ ً
‫و‬ ِ ّ َ ّ
‫نا ي ى‬
ً ُ ُ َ ً َ ً َ َ ً ّ ّ ّ
‫و و‬ ‫و ّس‬ ‫ل‬ ‫و‬ ِ ‫و‬
ّ ّ ُ‫و‬ ُ
‫و‬ ‫و‬ ‫و و و‬ ‫ا‬ ‫و‬ ‫رك و‬
ّ ‫و‬ ّ
‫و‬ ‫وز ؤ‬ ‫و‬ ‫ت رأ‬ ‫و‬
77
‫و‬ ‫و اد و د ة و‬ ‫ور‬ ‫و‬ ‫د‬ ‫و‬ ‫و ّد و‬

ُ َ ْ ‫ُ َ ُ ﱡ َ ْ ء َ ٌ إ ﱠ َو‬ ‫َ َٰ َ ﱠ‬
ِ ِ ٍ ‫ِإ ِإ‬ ‫را‬ ‫از‬
subḥān alladhī tahawā fī huwīyatihi huwīyan wa tafarada fī fardihi fardan wa taḥayya fī ḥayyatihi ḥayyan
wa taquma fī qayyūmīyatihi qayyūman wa taḥakama fī ḥikamihi ḥakaman wa taʿadala fī ʿadlihi ʿadlan wa
taqaddasa fī qudsihi quddūsan wa tabārik wa taʿālā fī jalālihi wa jamālihi ulūhīya wa jabarūtīya wa
malakūtīya wa mulkīya wa ṣalli wa sallam ʿalā maẓāhiri nafsihi wa tajjalīyāt nūr aḥadīyatihi muṣtafīya wa
murtaḍīya wa zuhrawīya wa mujtabīya wa ṭayyibīya wa sajjādīya wa bāqirīya wa sādiqīya wa kāẓimīya wa
raḍawīya wa jawādīya wa hādīya wa ʿaskarīya wa qāʿimīya bayānīya azalīya nūranīya fāṭimīya, lā ilāha illā
hū kullu shayʾin hālik illā wajhahu.
Glorified be the One Who Desires Love within Its Ipseity and Individualizes Singularity within Its Uniqueness
and Vivifies within Its Life Revivification and upraises within Its Peerlessness Self-Subsistence and Ordains
within Its Wisdom Sapience and Balances within its Justice Equity and Sanctifies within Its Holiness Sanctity,
and Blessed and High be It in Its divine, empyreanic, angelic and sovereign Majesty and Beauty! And blessings
and salutations be upon the manifestations of Its Logos-Self and the theophanic self-disclosures of the Light of
Its Exclusive Oneness Muṣṭafiyic and Murtaḍiyic and Zuhrawayic and Mujtabayic and Ṭayyibiyic and
Sajjādiyic and Bāqiriyic and Ṣādiqiyic and Kāẓimiyic and Raḍawiyic and Jawādiyic and Hādiyic and ʿAskariyic
and Qāʾimiyic Bayāniyic Azaliyic Nūrāniyic Fāṭimiyic! No other god is there but It, all things perish but Its
Face!
87
If you wish, as you come up and before uttering the final words, you may first invoke the
following prayer:
ّ ّ
ّ ‫اه ا‬ ‫هو ّ ة‬ ‫ذ‬ ‫دة ا‬ ‫ﷲا إ ا‬
ّ ّ ّ
‫ن‬ ‫و‬ ‫و ـ‬ ‫ة ا ّ ة وادي ا ّ ر‬ ‫و‬
ّ ّ
‫و ا‬ ‫ﷲ‬ ‫وإ ا ء‬ ‫ظا‬ ‫نا ا‬ ‫و ـ نو‬
ّ ‫را‬ ‫ﷲ‬ ‫رة وا ل‬ ِ ‫م‬ ‫ﷲ‬ ِ ‫ا‬ ‫ا‬

78
ّ
‫ذات و د ا ّ د‬ ‫ا ّو‬ ‫ا ّ وات وا رض‬ ‫ا‬
‫ل‬ ‫ل وا‬ ‫ة وا‬ ِ ‫و ورون‬ ‫ا‬ ‫أد ء ا‬ ‫ه‬ ‫ودوا ا ّ ر‬
ّ
‫ا ء‬، ‫ّ وآل ّ و‬ ّ ‫ا‬ ‫ءو‬ ‫وا‬
‫وا رواح ا ّ و‬ ‫اّ ر‬ ‫اّ ا‬ ‫و ما‬ ‫ا ّ ر ور ﷲ و‬
‫و إ‬ ‫ن ﷲ وا‬ ‫نﷲو‬ ّ ‫و ا ء ا ّ را وا ح ا‬
ّ
‫رب ا‬ ‫وا‬ ‫وا‬ ‫ا ﷲوﷲا‬
shahida’Llāha annahu lā ilāha illā hūwa ʿan dhikr ghayrihi wa muṭahhar ʿammā siwāhi, allāhumma ṣalli wa
sallam ʿalā shajarat’il-ḥayyāt fī wādī-n-nūr fī kullī ḥīn wa qabla ḥīn wa baʿda hīn fī kullī shʾan wa qabla shʾan
wa baʿda shʾan innaka anta ḥa āẓ al-ʿalimīn, wa innama’l-bahāʾ min allāh ʿalā wajh al-khāliṣīya al-fāṭirīya
al-fāṭimīya li-hīya yuẓhiruhā’Llah fī yawm qīyamatīhā bi’l-qudra wa’l-kamāl fa-hīya allāh nūr al-ḥayy al-
ʿishq fī-s-samāwāti wa’l-arḍ, subḥānaka allāhumma wa taqaddasat ṣalli ʿalā dhāt wujud-s-sādisa wa dawāʿir-
n-nūr baʿdihi kulluhunna thumma adillā al-wajh al-aḥad wa nāwirūn ḥawlihim bi-l-ʿizza wa’l-jalāl wa’l-
jamāl wa’l-ʿalā, wa sālli ʿaleyhim allāhumma kamā ṣaliyta ʿalā muḥammad wa āli muḥammad was
shiʿiatihim, al-bahāʾ aleykum yā malā-n-nūr wa raḥmat’ullāhi wa barākātihi wa-s-salām, ajibūnī ayyatuhā-
l-malāʾika-n-nūrīya wa’l-arwāḥ-r-rūḥānīya wa’l-asmāʾ-an-nūrānīya wa’l-ashbāḥ al-subḥānīya, wa subḥān
allāh wa qudsān allāh wa’l-ḥamdu’liLlāh wa lā ilāha illā allāh wa allāhu akbar wa’l-aẓama lahu wa’l-mulk li-
Lāhi rabbi’l-ʿalamīn!
God verily testifies that there is no other god but It, an unadulterated testimony from the mention of what is
other than It and purified above anything except It! O God, blessings and salutations be upon the Tree of Life
in the Valley of N.U.R. in every moment, before every moment and after every moment in every state, before
every state and after every state, verily Thou art the Protector of the Worlds! And the Splendor from God be
upon the Puritific, Creatrixive, Fāṭimiyyic Face of She whom God shall make Manifest on the Day of Her
Resurrection with the Power and the Perfection, for She is God the Light of the Living Love in the Heavens and
in the earth! Glorified art Thou, O God, and sanctified, blessings be upon the Essence of the Sixth Existence and
the Spheres of Light after Him, all of Them, then the Proofs of the Face of the One and the illuminated ones

79
around Them with Exaltedness, the Majesty, the Beauty and the Supremity! And bless Them, O God, just as
Thou blest Muḥammad and the Family of Muḥammad and Their Shiʿi! The Splendor upon thee, O concourse
of Light, and the Mercy of God and Its Blessings and Peace! Answer me, O ye angels of luminosity, the theurgic
spirits, the Names of Resplendence and the silhouettes of glorification; for Glory be to God and sanctified is God
and praise be unto God and there is no god but God and God is the Greatest and the Might belongs to It, for the
Dominion is God’s, the Lord of the Worlds!

88
nūr ʿaleykum wa al-bahāʾ min allāh thanāʾ wa bi-subūḥi.
89
Persian Bayān (8:19).
90
allahūmma ṣālli wa sallam ʿalā muḥammad wa āli muḥammad maẓāhir nafsika wa al-ism al-aʿẓam.
91
Arabic Bayān (8:19).
92
subḥānaka allahūmma ṣālli ʿalā dhāt ḥurūf-s-sabaʿa wa ḥurūf al-ḥaqq bi-l-ʿizza wa jalāl, from Arabic
Bayān (8:19).
93
allahūmma ṣālli ʿalā dhāti mirʾāt al-azal fī kulli ḥīn wa qabla ḥīn wa baʿda ḥīn, from Namāz (Pdf:
private Bayānī circulation), 2000, 4:9.

94
allahūmma ṣālli ʿalā dhāti wujūd-s-sādisa thumma adillāʾ al-wajh al-aḥad wa dawāʿir-n-nūr baʿdhim fī
kullī shaʾn wa qabla shaʾn wa baʿda shaʾn!

95
lā ilāha illā allāh, fāṭima wajh allāh, wa hīya yuẓhiruhā’Llāh fāṭima wajh allāh!
96
To the numerical value of laysa ka-mithlihi shayʾ “there is nothing like unto It” (‫ﳾء‬ ‫)ل ﺲ ﳈث‬
(Qurʾān 42:11).
97
To the numerical value of Qāʾim (the Ariser).
98
wa innama’l-bahāʾ min allāh ʿaleyka yā ayyūhā qamar al-munīr fī kulli ḥīn wa qabla ḥīn wa baʿda ḥīn,
from kitāb asmāʾ al-kullu-shayʾ (The Book of the Names of All-Things) (11:8), MS.

80

The Basic Daily Devotional Practice of The NUR-Fātimīya Ufī Order and The Fātimīya Alāt

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

The Basic Daily Devotional Practice of The NUR-Fātimīya Ufī Order and The Fātimīya Alāt

Uploaded by

Copyright:

Available Formats

The Basic Daily Devotional Practice of the NUR-

Fātimīya Ṣufī Order and the Fātimīya ṣalāt

Basic Arabic Transliteration Key

Where transliteration occurs for consonants

Ḥ and ḥ are the hard aspirated ‘h’ = ‫ح‬

Sh and sh is ‫ ش‬as in ship.

N. Wahid Azal & N.U.R.-FSO © 2014-2021

N. Wahid Azal & N.U.R.-FSO © 2014-2021

N. Wahid Azal & N.U.R.-FSO © 2014-2021

N. Wahid Azal & N.U.R.-FSO © 2014-2021

N. Wahid Azal & N.U.R.-FSO © 2014-2021

N. Wahid Azal & N.U.R.-FSO © 2014-2021

N. Wahid Azal & N.U.R.-FSO © 2014-2021

given in the endnotes.

N. Wahid Azal & N.U.R.-FSO © 2014-2021

Resplendence of all the worlds!

(dhikr); next, 2. a firm footing in (the Islamo-Kabbalistic) system of abjad/jafr

N. Wahid Azal & N.U.R.-FSO © 2014-2021

Fāṭimīya shahāda, which is simply:

There is no god but God! Fatima is the Face of God!

And 2. the Tasbīḥ al-Fāṭima (the praise of Fāṭima), which is,

N. Wahid Azal & N.U.R.-FSO © 2014-2021

In the subtle physiology of Shaykhism this relates to the blaze-flux/heart-flux (‫ )ﻓﺆاد‬which,

as mentioned, is equivalent to existence/being (‫)وﺟﻮد‬. In the Persian Bayān the Bāb

represents the station of the embodified Point (nuqṭa).

Unicity of the Names and the Attributes (‫الﺼﻔات‬

N. Wahid Azal & N.U.R.-FSO © 2014-2021

embodified divine Messengerhood (risāla).

N. Wahid Azal & N.U.R.-FSO © 2014-2021

internalized, as an invoked remembrance, or even as a single reflective thought reflecting this

the divine reality of Fāṭima al-Zahrāʾ (‫)ع‬.

N. Wahid Azal & N.U.R.-FSO © 2014-2021

N. Wahid Azal & N.U.R.-FSO © 2014-2021

The N.U.R.-Fāṭimīya Greeting

N. Wahid Azal & N.U.R.-FSO © 2014-2021

Her cosmocrative Resplendence from Pre-Eternity to Post-Eternity)!

stating 7x (to the numerical value of ‘post-eternity’ abad ‫) ٔبد‬:

ّ‫ا‬ ‫لا‬ ‫ذي ا‬ ‫ن‬ ُ

subḥān’ullāh dhi’l-jamāl al-bāhij an-nawīr

Glory be unto God the possessor of the Beauteous Enlightening Magnificence!

At noon, to the same number state:

subḥān’ullāh dhi’l-ʿizz-ash-shāmikh al-manīʿ

Glory be unto God the possessor of the Tremendously Lofty Impregnability!

And at dusk, to the same number state:

N. Wahid Azal & N.U.R.-FSO © 2014-2021

subḥān’ullāh dhi’l-jalāl al-bādhikh-ar-rafīʿ

Glory be unto God the possessor of the Majestically Sublime Elevation!

And as night sets, to the same number state:

‫ا‬ ‫ا‬ ‫ذي ا‬ ‫ن‬ ُ

subḥān’ullāh dhi’l-ʿazama al-māniʾ al-munīr

Glory be unto God the possessor of the Invincibly Illuminating Might!

N. Wahid Azal & N.U.R.-FSO © 2014-2021

N. Wahid Azal & N.U.R.-FSO © 2014-2021

‫و‬ ‫ا و ءا‬ ‫و‬ ‫ما‬ ّ‫ا‬ ‫ا ه ر‬ ‫ا‬ ِ

kull awqāt wa kull duhūr ilayhi rājiʿūn!

duhūr ilayhi rājiʿūn!

N. Wahid Azal & N.U.R.-FSO © 2014-2021

The Recital of Life:

of the Sanctification of the Glorification of the Holiness of Elevated Sublimity and

N. Wahid Azal & N.U.R.-FSO © 2014-2021

Glory Self-Disclosing the Theophanic transfigurations of the manifestation of Thy Solitary,

and to Thee Alone, Truly, Truly! 4

28 Day Cycle of Fāṭimīya dhikrs