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


(Tanzih). Incomparability or Transcendence or Unknowableness or Remoteness. Tanzih is to declare that Allah transcends every quality or attribute possessed by His creatures. The word tanzih derives from the word nazzaha, which means to keep something away from anything contaminating or impure. The rational faculty declares Allah's Incomparability, but this is only half of the Absolute Truth, because Allah has both Transcendence and Similarity (tashbih). Allah says in The Qur'an, "Nothing is like Unto Him" (42:11). This is Allah's Incomparability (tanzih). But the same verse continues, "and He is the all-Hearing, the all-Seeing". This is Allah's Similarity (tashbih). The Absolute Truth is Allah's Incomparability and His Similarity. The 'knowers through Him' know Allah through Allah, by combining the declaration of His Incomparability (tanzih) with the affirmation of His Similarity (tashbih). Allah as the Essence Itself is Utterly Incomparable, while Similarity is attributed to Allah as the Divinity.

See also: Beauty Discrimination Knowers of Allah Majesty Qur'an Sacred Similarity
(Jamal). Beauty is comprised of the characteristics of mercy and graciousness (altaf) from the Divine Presence. Beauty (Jamal) is opposite Majesty (Jalal). Perfection (Kamal) embraces all opposition. When the heart is overwhelmed by jamal then intimacy (Uns) is experienced.
(Furqan). Discrimination or separation. The Qur'an is 'that which brings together' (The Qur'an), and it is also 'that which differentiates' (furqan). Seeing only its furqan aspect without seeing its Qur'an aspect is seeing only multiplicity. This is associating other gods with Allah. Seeing only its Qur'an aspect without seeing its furqan aspect is denying the secondary causes. This is limiting Allah.
(Al 'Arifin/'Urufa). They see and recognize Allah wherever they look. The knowers are bewildered. But this is not the bewilderment of being lost, rather it is the bewilderment of having found Allah. They know that He cannot be known. The knowers are nothing because they are everything.
(Jalal). The Divine Majesty. Jalal indicates Allah's Incomparability. His Qualities of Majesty include His Transcendence, His Inaccessibilty, His Magnificence, His Tremendousness. Awe is experienced when the heart is overwhelmed by jalal.
The Recitation or The Reading. The Qur'an is the Final Revelation from Allah to humanity. This Sacred Book contains all the keys with which to open the endless unfolding of Knowledge of Allah. The Qur'an is that which brings together (qur'an), and it is also that which differentiates (furqan). Seeing furqan without qur'an is seeing only multiplicity and is therefore associating other gods with Allah. Seeing only qur'an without furqan is denying the secondary causes (asbab) and therefore limiting Allah. The First Word, 'Iqra' , of the Final Revelation, which descended upon the Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace) through Jibril, the Archangel of Revelation, (Peace be upon him), opened for mankind the Perfect and Complete Way of Return to Allah.
(Tashbih) is to declare that a certain similarity can be found between Allah and His creation. This tashbih is through Allah as Possessor of the Names. The isthmus is the ontological locus of tashbih. The word tashbih derives from shabbaha which means to make or consider something similar to some other thing. The sensory and imaginative faculties demand, by their very essences, to see Allah, in contrast to the rational faculty which declares Allah's Incomparability. The 'knowers through Him' never limit or constrain Allah. They declare Allah's Incomparability (tanzih) and Similarity (tashbih), and this is the Absolute Truth. He/not He.

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