The Language of the Future
Sufi Terminology
by Murshid F.A. Ali ElSenossi

sabil
Way

(Sabil). The way or path or road. Man is free to choose his own path of Return to his Origin. He may travel the wretched path of misguidance under the misguidance of Satan or he may travel the felicitous Path, the Straight Way, under the Guidance of a Prophet or Messenger of Allah. Each act performed by a true believer and every one of his words is undertaken with the intention 'In the Way of Allah'.

See also: In the way of Allah Law Messenger Misguidance Path Pretender Prophet Satan Spiritual Guide

In the way of Allah ( fi sabilillah )

(Fi Sabilillah). As the traveller ascends on his Journey he gains an ever-increasing awareness of the significance of each of his thoughts, words and actions. The more refined and purified these thoughts, words and actions become, then the greater is his intention that they be spoken or undertaken 'In the Way of Allah' (Fi Sabilillah). Such is the Way of the friends of Allah.

Messenger ( rasul )

(Rasul). A Messenger (of Allah). The rasul is the one sent by Allah. Allah is the Principle and the rasul is a radiation from Allah. The Way back to Allah, the Principle is via His Messenger (rasul), the radiation.

Misguidance ( idlal )

(Idlal). Man has been given the choice as to which path he takes on the return journey to his Origin. In this life he can make the Journey of Return to his Sacred Centre under Divine Guidance which is manifested in the Prophets of Allah and His friends. But, he can be prevented from making the journey in this life due to Misguidance (Idlal) which is manifested in Satan and his friends.

Pretender ( mustawif )

(Mutsawwif). The one who pretends to have mystic knowledge. Through such pretence the mutsawwif becomes a danger to himself and others. While being held firmly in the grip of his own lower self, this pretender alleges that he can guide others to their Higher Self. The seeker must be on the alert when searching for an authentic Spiritual Guide. When the actions and words of the mutsawwif are weighed in the Scale of the Sacred Law and when his conduct is measured against the 'beautiful model' of the Holy Prophet Muhammad it is easy to discern that he is a fraud.

Prophet ( nabi )

(Nabi). A Prophet is a friend of Allah (Wali) who possesses unique knowledge of the Unseen Worlds. Allah has sent 124,000 Prophets to humanity to show them the Way of Returning to Allah. The Prophets are under the Command of Allah to invite people to their particular way (or religion). The teachings of these religions are varied in keeping with the different peoples to whom they were directed, yet the Source of all is One, Allah. Each Prophet and each religion reveals a specific Face of the Absolute. Muhammad the Chosen One is the Final Prophet of Allah - May the Salutations of Allah be upon him and Peace. The universal message which he delivered is the perfect and complete religion. It is for all of humanity, not being limited exclusively to one group of people.

Satan ( Iblis )

(Iblis). This is the personal name of Satan (shaytan). Symbolically Iblis is the fancy of 'otherness' from Allah.

Spiritual Guide ( murshid (shaykh, pir) )

(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.

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