O thou who art in search after poverty and contentment!

To am Yisra'el [Hebrew for people of Israel, i.e., Jews], shalom aleichem. Once more, to HaChaverim [Hebrew, plural of HaChaver for the friends] amongst ahl al-Islām [Arabic for people of the surrender, i.e., Muslims], as-salāmu 'ālaykum [Hebrew, shalom, for peace, related to the Arabic, salām and Islām, and the Hebrew, aleichem, for upon you, as a cognate of the Arabic, 'ālaikum, i.e., peace be upon you].

fervent greetings from al-Ṭarīqa al-Asmāʾ™ [Arabic, ṭarīqa for path or method, and al-Asmāʾ as the plural of ism for names; in Hebrew, HaDerech HaShemot, with Derech as way and ha-shemot as the plural of ha-shem, i.e., the Way of the Names]. This weak one, Mūsā al-Asmā’ī ibn Hirsch, standeth in the maqām [Arabic for station] of that order’s guide.

This risāla [Arabic for treatise] is only summary of the concepts of Taṣawwuf [Arabic for Ṣūfī], as taught by this lowly and insignificant `abdullāh [Arabic, servant of G-d], in kabbalistic language. Its leqat [Hebrew, doctrine], includes an elementary bayān [Arabic for exposition] and ta'wīl [Arabic for “analogue” or mystical interpretation] of three types of al-Asmāʾ™ [Arabic for the names] or, in the clear tongue of the Hebrews, ha-shemot [Hebrew, the plural of ha-shem for the names]. Each of the below explanations is merely an introduction.

1. These midrashim [Hebrew, plural of midrash for investigations, i.e., homiletic hermeneutics] wilt first inquire into the effects of naming.
2. This weak one’s tafāsīr [Arabic, plural of tafsīr for interpretation, i.e., commentary or “exegesis”] then turneth to a brief consideration of such sodim [Hebrew, plural of sod for secrets] as explain the names or kingdoms of existence.
3. The concluding section shalt examine the names of the human soul as a path to ascending ha-shamayim [Hebrew, plural of ha-shama for the heavens].

Buruch ha-Shem [Hebrew for blessed be the Name]!

O, akhī [Arabic for brother]! Shouldst thou be a nefesh [Hebrew term for self or soul which approximates its Arabic cognate, nafs] of devoted to the Five Pillars of ṣalāt [daily supplications or prayers], ṣawn [fasting during Ramaḍān], shahādah [bearing witness to Islām], zakāt [alms], and hajj [pilgrimage to Mecca], one desirous of perfecting as a bochur [Yiddish designation for a student or, literally, a bachelor] at the madrasa [Arabic, school], graduating as a scholar in Ibn al-Asmāʾ™ [Arabic for, in order, son and the names, i.e., son of the names], and occupying the exalted maqām of ha-atzilut [Hebrew for the becoming], thou art humbly requested, to contemplate the grammar of our teachings. Verily, lettered in that grammar art the basics of al-ṭarīqa [the path].

This weak one was, for save a few moments in time, immersed between al-waḥdat al-wujūd [Arabic for the unity of being] of Shaykh 'ibn Arabī’s al-Akbarī [Arabic for of the great elder] school and al-ālam al-mithal [Arabic for the imaginal world or spiritual planes] of Shihābuddīn Yahyā Suhrawardī’s al-Ḥikmat al-'Ishrāq [Arabic for the theosophy or, literally, wisdom of illumination]. He later served as pīr [Persian for elder and, literally, a synonym for the Arabic, shaykh] and al-murshid [Arabic for the guide] to al-Ṭarīqa al-Wujūd dar Kathrat [Arabic for the Path of Unity within Many]. In Taṣawwūf, all al-ṭurqāt [Arabic, plural of all al-ṭarīqa for the paths] depend entirely upon the Will of Allāh al-Ālīm [Arabic for G-d the Omniscient] alone.

[The Persian, ḥūrī (usually spelled as houri), is from the Arabic, ḥūrīya, and may be translated as a black-in-white-eyed maiden.]

While travelling the multiple planes of Abraham [Islams, Christianities, and Judaisms], this wayfarer didst arrange the statements of this sūrah [Arabic for a an “apologia” or defense] in a pleasing organization. On account of his faithfulness to the religion of the sages [wise ones], he hadst, whilst recognizing these planes as merely al-Asmāʾ [the names], developed his understanding of Allāh following a conversation with a Roman churchman.

Subhan'Allāh [G-d is devoid of impurity]! This process of leaning, resulting in a Jewish-Islāmic Sententia Vocum [al-Asmāʾ], hath had two major elements:

1. Concerning the differences between Jews, Muslims, and Christians, this pilgrim hadst recognized an attachment to words as mere imagination. He has therefore, rejected the orthodoxies of fanatics in favor of a tolerance of differences in doctrines.
2. Afterwards, this inquiring one didst, with respect to ha-mesorot ha-avrahami'im [Hebrew, plural of ha-mesorah for the traditions and Hebrew for the Abrahamic, i.e., the Abrahamic traditions], accept a flexible orthopraxy [right action].

As for the assumptions of this framework, in the Gematria [Hebrew from Greek, geometry, referring to a system of numerology) Kabbalah [Hebrew for a receiving], יִ [Hebrew, the letter yod], the first character of the Tetragrammaton [Greek for four letters, viz., Hebrew, יִהוה or YHVH, and, in English, self-subsistent], doth signify the Hand [of G-d?] and referreth to a specific value [10]. Therefore, the number of propositions, represented by the Roman numeral X, remaineth fixed.

Now, more to the subject under consideration: The Propositions of al-Asmāʾ™ hast been explained within al-ṭarīqa in detail. However, as an expression of kindness to the sincere reader, they are penned upon this scroll, in their most basic aspects, with the crimson [a red and purple color] ink of ha-buttul ha-yesh [Hebrew, ha-buttul for the extinction and ha-yesh for the self, and approximating the Arabic, al-fanā al-nafs al-ammāra for extinction of the willful self]:

1. The Essence of Allāh is a Pantheon or Collective or Unified Group. In that Pantheon are all of the Prophets and Messengers, from ʾĀdām to Muḥammad and Those unknown, peace and blessings be upon Them All. Acceptance of this proposition can be the doorway to the harmony of Jews, Christians, and Muslims. Nay, even by itself, the proposition will promote peace and happiness amongst all men. It is the most important proposition of them all.
2. Even whilst “particulars,” including individuals, exist and can, through their middot [Hebrew, plural of middah for attributes] or, in the Arabic tongue, ṣifāt [plural of ṣifā for attributes], be observed, ha-etzemīm [Hebrew for the essences] or unities or universals between them each remaineth unknowable.
3. Categories or names may be assigned by ha-Shem or as the fruitions of human reasoning. Astract terms, kabbalistic systems, art, names, ethics, methods of logic, et cetera have no independent existence or shared etzem [Hebrew for essence].
4. Through the sovereign and unrestricted ha-ratzon ha-Shem [Hebrew for, first, the, and, second, Name, an reference G-d, i.e., al-insh'allāh in Arabic and the divine Will in English] or ha-brit [Hebrew for the covenant of G-d or, in Arabic, al-ahd], ever subject to change or transformation, particular things art created and destroyed.
5. By direction of the divine Will, revealed names or categories art constructed, reconstructed, named, renamed, categorized, and recategorized, or they shalt be deconstructed, denamed, and decategorized.
6. As ha-Shem gave Adam, the expression of humanity, the authority to name, so people can, together, by their ha-ratzonot ha-enosh'im [Hebrew, plurals of ha-razon, the wills, and ha-enosh, the humans, i.e., human wills] or ha-matzpunim [Hebrew, plural of ha-matzpun for the consciences], construct and deconstruct social reality.
7. The numerous essences and constructions of ha-Shem art divine construction of reality.
8. Learn the ṣuḥba [Arabic for association, i.e., conversational lessons in al-ṭarīqa]. All bochurim [Yiddish, plural of bochur] must accept the value, for his time, of each and every set of mitzvot [Hebrew, plural of mitzvah for commandments] in its own time. They are constructions of reality from ha-Shem. Britot [Hebrew, plural of brit for covenants] are made for ha-yom [Hebrew for the day but used here to reference an age] in which they are revealed. Examples include ha-brit Noach [Hebrew for the Noachide Covenant], ha-brit Moshe [Hebrew for the Mosaic Covenant], ha-brit Yeshua [Hebrew for the Covenant of Jesus], and, in the present yom, ha-brit Muḥammad [Hebrew for the Covenant of Muḥammad], may the ever-abiding peace of 'Allāh rest upon Them All.
9. All bochurim should humbly acknowledge that they may be wrong on any issue. Never should theyr presume their superiority. Study al-Qur'ān and ha-Torah [Hebrew for the instruction or teaching, a cognate of the Arabic al-Tawrāt, and apparently used here broadly to identify, not only the Pentateuch, but the entire Tanakh, the Mishnah, the Gemara, the Kabbalah, and more] regularly. Thou art also advised to reject the idols of doctrinal rigidity.
10. Additionally, all bochurim, as defenders of the poor and sickly, in ha-mussar [Hebrew for the ethics or the morality] of tikkun ha-olam [Hebrew for repairing the world], value inclusiveness and reject those philosophies which oppress those without a voice.

This lowly one, in searching for a philosopher’s stone [magical substance], an elixir [curer of all ills] of alchemy [transformation], hadst reworked the kabbalistic system of Eitz Chayim [Hebrew for tree of life]. It hath, as a sign of the protection of ha-Shem, been recently explained, within the lands of ha-Sephardim [Hebrew, plural of ha-Sephardi and referring, literally, to the Spaniards but used for all Mediteranean European Jewry], in the Zohar [Hebrew for Splendor, a kabbalistic work], It hath, in previous times, be recorded in the Sefer Yetzirah [Hebrew for Book of Creation], and in other sacred scriptures.

Furthermore, this poor one regardeth ha-arba'ah ha-olamot [Hebrew, ha-araba'ah for the four and the plural of ha-olam for the worlds, i.e., the four worlds] of ha-eitz [Hebrew for the tree] as merely ha-shemot [names], not as planes of Sephiroth [Hebrew plural of Sephirah for enumerations and adapted from the ancient philosophy of Neoplatonism]. Furthermore, ד [Hebrew, the letter dalet for four], in the Gematria, may be seen as a door or gateway In this minor essay, it indicateth an entry point to heavenly hokhma [Hebrew for wisdom and a cognate of the Arabic, ḥikmat].

Māshā Allāh [Arabic for G-d has willed it]! One of the deepest oceans of inspiration upon the outlook of this Muslim Chasid [Hebrew for pietist], raised within Jewry, dost come forth from Christendom. After dialoguing with a Christian priest on the subject of the Holy Trinity, he developed a version of the plurality of ha-Shem,

O 'Azīz [Arabic for beloved or dear one]! That which followeth is but a summary of this seeker’s thoughts on the names, attributes, and essences of existence:

What followeth is an introduction to the three quṭūb [Arabic for axes or poles, i.e., Great Masters] of the age. This unworthy one, may ha-Shem assist him, wilt, whilst naming each quṭb [Arabic singular of quṭūb], using little ink, make mention of his most important contribution to al-ʿilm [Arabic for the knowledge] of the present age. Only the second of the three hath been known to this favored one.

1. The dear Muḥammad, upon Him rest the peace of all the worlds of ha-Shem, is the great Seal of the Prophets (Arabic, (al-Hātim an-Nabiyīn) and the Lord of the present Age.
2. ʿAlī ibn Abī Ṭālib was the cousin and the son-in-law of the Prophet, upon both of these special individuals rest the greatest peace and love. The beautiful ʿAlī was the first Imām in our Šīʿah [Shiah] tradition.
3. Fāṭimah, may she be blessed eternally in Paradise, was the daughter of Muḥammad and the wife of ʿAlī, peace be upon them. She is the Goddess of this Age.

O friend! If thou dost desire to give bay'ah [Arabic for vowing, or “selling” one’s hand in allegiance] to this murshid, and to become a salik (initiate) and murīd [Arabic for devotee] within al-Ṭarīqa al-Asmāʾ, thou shalt begin each passing morning with waḍū [Arabic for ablutions]. Recite, then, to the number of fifty-four by nineteen [1,026], the following spiritually charged words: Yā al-malik al-asmāʾ [Arabic for O King of the Names]. While doing so, focus upon al-qalb [the heart, which refers here to the spiritual heart center on the left side of the chest].

O divine lover! Thy ta'ammul [Arabic for meditation] must become so beloved that, throughout thy days, thou shalt find thyself continuing in this dhikr [Arabic for remembrance, i.e., the "mantra"] without thought. Then, and only then, will your nafs [Arabic for soul] reach tazkiah [Arabic for, literally, pruning the plant, indicating a spiritual transformation]

O ye fellow traveler on the passageway to Allāh! Perhaps, by the grace of ha-Shem, thou mayest live in the world of al-malakūt [Arabic for the kingdom or “heaven”] even whilst thou remaineth within Allāh’s material worlds of al-mulk [Arabic for the dominion].

Salutations be upon thee!

Mūsā al-Asmā’ī ibn Hirsch