(Qada'). The decree or predetermination. Qada' is the universal decree of Allah concerning the entities of the existents as the entities are in themselves before their existence. It is His decree concerning the states that will occur for them from Eternity-without-beginning to Eternity-without-end. The perfect knowers and lovers of Allah always preserve perfect courtesy with Allah. Whenever they commit an act of disobedience they never flee to 'Decree and Destiny' in order to free themselves from blame and wrongdoing. Their Blaming Self which is placed over them, protects them from such acts of discourtesy.
(Qadar). Destiny or Fate or the measure allotted to each entity. Qadar is the particularized deployment of the universal decree through the bestowal of existence upon the entities in accordance with the times and situations required by their individual preparedness. Destiny refers to the fact that each state of an entity is conditioned by a particular time and brought about by a specific cause.
(Afada) To overflow or emanate. Creation is an overflow or an emanation from the the Breath of the All Merciful. Allah is 'the Giver' and His Beloved Prophet Muhammad (who is the Greatest Teacher) is 'the Distributor'. The Inheritors of the Prophet (the Spiritual Masters, the Perfect Men) receive their knowledge as a direct overflow or emanation from the vast and immense heart of the Prophet himself. This endless overflow then passes to the murids.
(Idhn). Permission of one in authority. It is always the higher authority that gives permission to that which is lower. Therefore within the Spiritual Path this permission always comes from The Highest Authority - Allah. Permission (idhn) for the murid to undertake spiritual practices is given by his Murshid. In reality this permission descends from Allah Almighty through His Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace) and then into the hearts of the Noble Mashayekh of the Spiritual Paths. It is this Supreme Permission that permeates the spiritual practices and infuses them with their powerful barakah.
(Isti'dad) is closely connected to receptivity (infi'al). It is the readiness to receive what Allah Wills to send. This 'preparedness' was established in Pre-eternity through the Most Holy Emanation (Al Fayd al Aqdas) which gave the preparedness to the archetype itself.
The Distributor. The Holy Prophet Muhammad al Mustapha (May the Salutations of Allah be upon him and Peace) is The Distributor. The Light of Muhammad is from the Light of Allah and all of creation is from Muhammad's Light. He is the Master and Teacher of all of creation to whom he distributes his Light. And Light is Knowledge. The Holy Prophet prayed, "O! Allah, make me into Light!" and he also prayed, "My Lord! increase me in Knowledge". Each one of the Masters of the higher teaching, who are his Inheritors and spiritual family, receive directly from him their portion of Divine Knowledge. They, in their turn, distribute their portion amongst their murids. If the murid advances beyond annihilation in his Murshid to annihilation in the Messenger, he too will receive his portion of Divine Knowledge directly from Qasim, the Distributor, the Holy Prophet himself.
(Murshid/Shaykh/Pir). The Murshid is a True Inheritor of the Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace). After having been taken to the Divine Presence during his ascension the slave has been returned, by Allah, to the creation to guide and perfect the still imperfect ones. He was taken up as a slave and returned as a slave and Murshid. The qualities of an authentic Murshid are those of his own Master and Teacher, the Holy Prophet himself. The sacred connection between a Murshid and his murids was established in Pre-Eternity and continues into Eternity. Because of the Murshid's own spiritual attainments his murids have the possibility of becoming travellers. The perfect Murshid is of The People of Blame and his murids sometimes also attain Perfection.
For the murid, the Murshid is one of the 'signs on the horizons', the outward of his own inward. What he sees in the mirror of his Murshid is a reflection of what is within his own self. He may also see within the Murshid the good qualities and excellent character traits which are yet latent in himself.