There is no source of power except GOD. GOD was before creation, and will exist after creation is annulated. GOD is the only source of grace, except as He may allow by His graceful providence of Life. Since He is the only un-denatured grace, His purity shows His almighty greatness. GOD is invisible & unknown to creation, except as a source of gracious power. There seem to be lesser powers, as gods we serve by imitation, befitting our ego, but GOD can not be imitated. True worship is not ingratiation through imitation, but exists as unity through prayer. Because He shares Himself as prayer He is the state of praise, and from Him comes any praise worthy attributes. Creations both in unseeing darkness (evening torpor) and knowing light (morning energy) glorify, praise, and worship Him, even though it seems darkness does not, He has fashioned His grace to manifest worlds we do not belong to or understand. Only He understands what He has created. Only He knows how to sustain and protect all those worlds in all those universes of existence. As only God, from the primal (min qabl) beginning, understand and enliven (yuhyee), also He alone can end through extinction (yumeet), then remain (min badi'a).

Within that Mystery is a secret. That secret was chosen as the universal template from which the creation was fashioned. Surety, GOD and the majestic angels are prayerfully interceding upon this secret, the secret known by the name nabiy, or messenger. Oh all of us that believe, intercede prayerfully upon the nabiy similarly as GOD and angels do, invoking surrender in submission that leads to freedom from false gods and imitations, upon a gratifying peace.

The beginning is the source of the hidden glorification; and the end is the source of the obvious physical glorification. From this chosen template, rich in gratifying attributes, come all the diversity of creation good & bad, known & unknown, seen & unseen. God is the (dhat) essence, of the first image, the nabiy (sal). Subsequently the nabiy (sal) is the example (siffat) of the image of creation. The forms have stations befitting their creation (akhlaq), from their order, the first born (awwal) are unseen beings (batin), and the last born (akhir) are manifest (zahar). As that is nabiy (sal), there are both deeds ('amal) and intentions (niyyat) that must be grouped (ajma'een) al-awwal 'ayn al-batin tikunna an-niyyat wa al-akhir 'ayn az-zohar tikunn al-'amal.

Through all praise and glorification we seek to unify (yajammi'a ajma'een kulli sha'iy raja'un lillaahi qadireen) through God's power, a returning of everything to one group. This is the duty and why we ask for intercession on all the aspects of the chosen best example (nabiy mustafa khairi khalqi). This applies to the well known physical manifestations and also to all the secret manifestations as well, as one group (ajma'een).

17:60 B’ismillaahi ir-rahmaan ir-raheem.

And (it was a warning) when We told thee: Lo! thy Lord encompasseth mankind, and We appointed the vision which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree (muntaha) in the Qur'an. We warn them, but it increaseth them in naught save gross impiety.

A depiction of Rasoolallaah (sal) making intercession at the Shajarat al-Muntaha. The Muntiha is explained in ayyat al-‘Isra’ 17:60, and of course the Ibn Abbas account of the ‘Isra’ wa al-Mir’aj in the hadith. There are many accounts where Rasoolallaah (sal) is explained as the “shafi’a”, he (sal) is standing as intercessor in a manner like what is described in this dua’ for Sa’iy.