A property pertains to the ʿayn alone—a single letter distinguished from the entire class of letters in all their varieties. ⦗8⦘ In its very root it totals nine, and from that same figure the higher cosmos, when pieced together, likewise comes to nine: the Throne, the Footstool, and the seven layered heavens. The Name is one lofty portion of that exalted expanse, belonging to the realm of the malakūt, that is, the unseen, hinted at only because of the lofty station of the One firmly enthroned there. (1)

After these there remains only a Garden or a scorching Blaze, a place that inspires either dread or the security that calms the terrified. Through knowledge Allah revives a dead heart; it travels like a light that flashes forth the moment it rises. Because it gives life, it is called “Living,” for every living thing is but a branch of the Life possessed by the Lord who fashions it. (2) And because it courses onward, it is also named “Moving,” shifting like a tablet passed along by the probing mind.

Such is its rational description, whereas to the senses it is inert and motionless where it abides. For the species “knowledge,” as the meaning of its genus, is an accident that subsists within its proper subject, while “living” and “moving,” the two predicates, attach only to an individual substance settled in its own domain. Within the perceptible realm no accident subsists in another of its own kind and serves as its follower; yet once the intelligible is abstracted, the two predicates return to it in meaning upon its own plain.

Two-thirds of the word consist of the letters ʿayn and mīm; when uttered, they emerge out of non-being and through the diversity of articulation. And should you compute its numerical value according to the major jummal reckoning and add its two-fifths to the overall sum… (3)