[3] Other important Islamic concepts related to the logos include the lawḥ maḥfūẓ (Preserved Tablet [ar], in Quran 85:22),[7] ḳalam ("Divine Pen"),[7] umm al-kitāb ("Mother of the Book," in Quran 3:7, 13:39, 43:4),[8] and the Muhammad-related ideas of al-insān al-kāmil ("Perfect Man" or "Universal Man"), nūr muḥammadī ("Muhammadan Light"),[9] and al-ḥaqīqa al-muḥammadiyya ("Muhammadan Reality").
"[2] In the writings of the Islamic Neoplatonist philosophers, such as al-Farabi (c. 872 – c. 950 AD) and Avicenna (d. 1037),[2] the idea of the ʿaql was presented in a manner that both resembled "the late Greek doctrine" and, likewise, "corresponded in many respects to the Logos Christology.
[10][11] One of the boldest and most radical attempts to reformulate the Neoplatonic concepts into Sufism arose with the philosopher Ibn Arabi, who traveled widely in Spain and North Africa.
[12] Ibn Arabi seems to have adopted his version of the logos concept from Neoplatonic and Christian sources,[13] although (writing in Arabic rather than Greek) he used more than twenty different terms when discussing it.
[17] In Ottoman Sufism, Şeyh Gâlib (d. 1799) articulates Sühan (logos-Kalima) in his Hüsn ü Aşk (Beauty and Love) in parallel to Ibn Arabi's Kalima.