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

al-hadarat
Divine Presences

(Al Hadarat). These are the five universal planes, levels of existence or finding, or worlds of Entified Being. 1. The World of the Essence (dhat), The World of the Absolute Non-manifestation (al ghayb al mutlaq), or the Mystery of Mysteries (ghayb al ghayb). 2. The World of the Spirits which includes the First Intellect. 3. The Central World which is the Perfect Man himself, who is the isthmus between the two higher Worlds (i.e. the Essence and the Spirits) and the two lower Worlds (i.e. the Corporeal Bodies and the Imagination). 4. The World of similitude and Imagination. 5. The World of Corporeal Bodies, which is the plane of the senses and sensible experience. Man travels through these Five Presences as he descends from inward non-manifestation within Allah's Knowledge to outward manifestation within the world, and his Journey of Return (mi'raj) is an ascent back through these Five Presences.

See also: Absolute Unknown Analogy Angelic Realm Divine Nature Imagination Isthmus Levels of existence or finding Perfect Man World of Domination

Absolute Unknown ( al-ghayb al-mutlaq )

(Ghayb al Mutlaq). The Absolute Unknown or Pure Non-Manifestation. The Unknowable Essence Itself. This is alluded to in the words, "None knows Allah but Allah" and "Allah is, and there is nothing with Him".

Analogy ( Mithal/Amthal )

Mithal/Amthal - see 'Similitude' and 'World of Similitudes'.

Angelic Realm ( al-malakut )

(Malakut). The celestial and angelic realm. The World of Dominion. A Master said, 'I have no morning and no evening'. 'Morning' pertains to manifestation, the world of the kingdom and the visible. 'Evening' belongs to non-manifestation, the world of dominion and the Unseen. This Great Master was in the station of 'no station'.

Divine Nature ( al-lahut )

(Lahut). This is the opposite pole to the human nature (Nasut). The Divine Nature is the secret life or content of the human nature. The knowers and lovers of Allah see the Divine when looking at the human. They look at a person of rare spiritual beauty and see the Divinity Itself. They transfer themselves to the Divine Realm and relate every beautiful thing back to the Source of All Beauty, Allah, Who is Beauty Himself.

Imagination ( khayal )

(Khayal). Imagination indicates a reality that becomes manifest in three different places. Firstly, the Khayal is manifest within the cosmos where existence is the same as imagination. Secondly, the Khayal is manifest within the macrocosm where the isthmus between the spiritual and corporeal worlds is imaginal. Thirdly, the khayal is manifest within the microcosm where the human self is the reality between the body and the spirit. Khayal is synonymous with images. The Realm of Imagination is the isthmus between the World of the Unseen and the Visible World and it is within this khayal that man is given the clearest expression of the 'He, not He' (Huwa, la Huwa) mystery of existence. The human faculty of imagination (khayal) is purely passive with regard to the active conjectural faculty of illusion and with regard to the Spirit which may imprint upon it heralding visions.

Isthmus ( al-barzakh )

(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) .

Levels of existence or finding ( maratib al-wujud )

(Maratib al Wujud). The ontological levels of existence or finding. These are the various degrees in which the creations participate in the Divine Presence.

Perfect Man ( al-insan al-kamil )

(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.

World of Domination ( jabarut )

(Jabarut). The World of Invincibility or the World of Domination or the World of the All-Powerful or the Divine Ipseity. Jabarut is the Presence of Compelling. This Presence is also known as the First Unveiling or Determination, the Reality of Muhammad and the Inscribed Book. Beyond this World is the World of Sovereign Power and the All-Embracing Essence.

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