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

asma' jamaliyyah
Names of Beauty

(Asma Jamaliyyah). The Names of Beauty. These Names relate to Allah's similarity) and are demanded by the fact that Mercy precedes Wrath and Light erases darkness. The Names of Beauty include such Names as The Friend (al Wali), The Subtle (al Latif), The All Merciful (ar-Rahman). When a traveller is under the influence of a spiritual state in which a Name of Beauty dominates he is filled with ineffable sweetness and joy.

See also: Beauty 'No Station' Servitude Similarity Steadfastness Sweetness
(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.
('Ubada). Servitude and bondage. This is the fulfilment and consummation of slavehood ('ubudiyya) when the slave loses himself in the Will of his Lord. 'Ubada is 'the Nearness of obligatory works' which is one of the four stations of Perfection. To realize 'ubuda is to be gifted with a very high degree of Knowledge of Allah. To know that 'the slave is the slave and the Lord is the Lord' is the supreme form of spiritual courtesy towards Allah. The Holy Prophet Muhammad al Mustapha (May the Salutations of Allah be upon him and Peace) is the Beloved of Allah and His Chosen One. No one is more perfect than him. No one can attain to his Knowledge. Yet Allah says in The Qur'an, "Glory be to Him Who carried His slave by night" (17:1). The slave is in bondage ('ubuda). Bondage is Perfection. Bondage is Knowledge.
(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.
(Istiqamat) is spiritual steadfastness in the face of all events, be they manifestations of Divine Beauty or Divine Majesty.
(Halawa). When Allah opens the doors of His Loving-Kindness to the heart of His lover that heart becomes infused with joy and is overwhelmed by inexpressible sweetness. This is the opening of sweetness (Futuh al Halawa).

Go Back