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


(Wasat). The middle or the intermediate. Creation is the Middle (al wasat). It is situated between Sheer Light and utter darkness. The human heart is situated in the middle between the spirit which longs for its celestial home and the downward-pulling self. The Perfect Man is also situated in the middle. He is the intermediary between the physical realm and the Spiritual Realm, the Visible World and the World of the Unseen. He is the isthmus.

See also: Darkness Heart Isthmus Light Perfect Man Self Spirit
(Thulmaa). Non-existence or nothingness is pure darkness. Creation is the isthmus between the Light of Allah and the darkness of non-existence.
(Qalb). The human heart is the place of constant change and fluctuation. It is the supra-rational organ of intuition where the Transcendent Realities enter into contact with man. The heart is the isthmus between this world and the next. The battlefield of the Greater Holy War is the heart. This is where the downward-pulling lower self is confronted by the yearning spirit. The battle is fought between these two adversaries in order for one to take possession of the precious heart of man. Under the misguidance of the Misguider, the lower self wants the heart to plummet to the depths of ignorance. However, the spirit, which is from Allah, exerts a powerful attraction upon the heart, as it endeavours to guide it towards Knowledge of Allah. The greater the purification of the heart the more receptive it is to this irresistible attraction of the celestial spirit. The heart is the sanctified centre of man because it is the place which contains Allah. Keeping watch over the heart is part of the spiritual struggle of the Journey of Return. Those well-advanced along the Path never allow any intruders to enter their sanctified hearts. The heart of the Perfect Man is the Divine Throne around which circle the spiritual realities.
(Barzakh). Barrier or isthmus or separating partition. The barzakh is the symbol of an intermediate state. It is something which separates two other things while never going to one side. It is the barrier between the known and the unknown, the existent and the non-existent. Imagination is the most excellent barzakh in that it is 'neither this nor that', or 'both this and that', or the realm of 'He/not He' (Huwa/la Huwa). "It is He Who has let free the two bodies of flowing water: One palatable and sweet, and the other salt and bitter; yet has He made a barrier between them, a partition that is forbidden to be passed" (25:53) .
(Nur) is the created light which radiates from the Uncreated Light of Allah. When this light enters the heart it drives away the existent order thereby annihilating the inner eye from witnessing 'other-than-Allah'. For unveiling to take place the Light which comes from Allah must coincide with the light within the heart. If there is darkness within the heart, then it will not be able to match the Light from Allah. In such a case there is no unveiling, and Knowledge of Allah does not arrive in that heart. It is the Remembrance of Allah which polishes the heart and allows it to be filled with light. The Source of this Pure Light is the Absolute Darkness of the Essence Itself. The most complete and penetrating light is the light through which is unveiled what Allah means by the forms seen by the imagination in dreams.
(Al Insan al Kamil). He is the viceregent of Allah, through whom Allah contemplates His Own Name-derived Perfection. The Perfect Man has actualized the divine form and in carrying the Trust has fulfilled his reason for being. It is through the Perfect Man that Allah enters the world. Al Insan al Kamil is also one of the names given to the Supreme Isthmus. Man consists of a body and a spirit which governs it. The cosmos also consists of a body and a spirit which governs it. Its spirit is the Perfect Man. Without him the cosmos is likened to a discarded body.
(Nafs). The ego or the self or the soul. The nafs is that dimension of man which stands between the spirit which is light, and the physical body which is darkness. The spiritual struggle or combat is waged against the downward-pulling tendencies of the nafs which seduce the heart away from Allah. The nafs is also the domain of imagination. Allah is within our own selves, yet we do not see Allah. The work of the higher teaching is directed towards transforming the 'Lower Self' into the Higher 'Perfect Self' and 'seeing' Allah everywhere. There are seven stages of the self, seven postures in the ritual prayer, seven verses or 'signs' in the opening chapter of The Qur'an, and seven levels of knowledge, all of which are finely interconnected. Shaykh Mahmoud Taha of Sudan writes concerning the self: "This soul is immortal in essence despite the changes that befall it through different forms and at different times and places. At no time does the soul cease its quest for immortality - to be immortal in form as it is in essence. This story is . . . the story of every human being. However, we all have forgotten it. By 'forgetting' it is meant that it settled at the bottom of the unconscious and was then covered by a thick layer of illusions and fears that we inherited from the times of ignorance and superstition. There is no way that we can achieve our happiness unless we break through this thick layer. . . which prevents the forms of the unconscious to be reflected in the mirror of the conscious and hence reveal the greater truth, the truth of truths that is shrouded by the veils of light. This long story that flows from the unconscious is made of the same stuff as that of dreams. The Qur'an is made out of the same stuff. It was brought into existence only to remind us of our extraordinary story. He who remembers it will acquire knowledge beyond which there is no ignorance and an immortality beyond which there is no perishing".
(Ruh). The Ruh is that centre within man which is attracted and drawn back to its Source. The spirit endeavours to pull the heart towards Allah, while the lower self exerts a downward pull on the heart. The human spirit is also Allah's Spirit because Allah breathed His Spirit into man. In being both 'uncreated' and 'created' the Ruh makes its descent. On the Night of Power, "Therein descend the angels and the Spirit, by Allah's permission" (Qur'an 97:4). The 'uncreated' spirit is equated with the Reality of Muhammad and the 'created' spirit extends from the Divine Throne down to the Perfect Man. The Ruh cannot be seen except by the man who has outstripped 'both the worlds'. The spirit is neither within nor without the body, neither detached from it or attached to it. It is both within and without, detached and attached. The luminosity which radiates from a man depends upon the degree of activity of his Ruh.

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