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


(Ikhlaas). Sincerity and purity of intention. Without this noble quality man is unable to advance towards his Lord or live in harmony with the creation. With it he is able to traverse great distances and attain to great heights of knowledge. The core of ikhlaas is the purification of the intention to the highest degree. It is the 'eye' of the intention. A man must ensure that his sincerity is only directed towards Allah, since a man may be sincere in his devotion to the Devil as well. Imam al Junayd said that "Ikhlaas is to speak the truth when only a lie will save you". Dhun Nun al Misri said "Truthfulness is the sword of Allah, it is never put on anything but it cuts it through". Abu Ya'qub asSusi said "If they have witnessed the sincerity in their sincere actions, then they need to be sincere in their sincerity". It has been said that the hardest thing for the ego is sincerity because he does not have any part in it. The difference between ikhlaas and truthfulness is that truthfulness is the tree and sincerity is the branch. Sincerity can only be manifested by entering the realm of actions.

See also: Actions Assuming [the Divine Character Traits] Beautiful Model Faith In the Name of Allah Intention Perfection Spiritual courtesy Spiritual Struggle Truthfulness Work
(Af'al). Human actions or deeds. Allah created man, but to what extent did He create man's actions and works? This question of free will and predestination should not be a major concern to the traveller to Allah. He must occupy his time and devote his efforts towards purifying his intentions and actions so that they conform to those of the Holy Prophet Muhammad, who is our Beautiful Model. In following him and striving to emulate his actions and deeds man will attain to felicity. Predestination is a secret of Allah which He only reveals to the most perfect Knowers.
(Uswa hasana). The Holy Prophet Muhammad al Mustapha (May the Salutations of Allah be upon him and Peace) is the beautiful model. Through his perfect example man is given the means of drawing closer, and yet closer, to Allah. The degrees of such nearness depend upon the manner and attitude in which one follows the beautiful model. Those who love Allah and His Messenger more than anything, more than life itself, are the slaves who follow Muhammad al Mustapha in their outer lives and in their inner realities. To approach Allah, the slave must first meet the Holy Prophet Muhammad. This meeting is a Mystery. The Holy Prophet Muhammad, the beautiful model, becomes the slave's inner reality through the unveiling of the Reality of Muhammad. The hadith says, "Who has seen me has seen Allah".
(Iman) is to feel secure and safe. Iman is belief, and it is the verbal expression of that belief and it is putting that belief into practice. It is the second rung on the ladder to perfection: verbal surrender (Islam), faith (Iman), perfection (Ihsan), the Knowledge of Certainty ('Ilm al Yaqin), the Eye of Certainty ('Ayn al Yaqin), the Truth of Certainty (Haqq al Yaqin) and Unconditional surrender with Knowledge (Islam).
(Basmallah). This is the sacred formula of Bismillah-ir-Rahman-ir-Rahim (In the Name of Allah, Most Merciful, Most Compassionate). The recitation of the 'basmallah' sanctifies all of man's words and deeds and thoughts, and in so doing it keeps satanic influences at a distance. With his continually expanding awareness of Allah every moment and each breath of the 'one who remembers' becomes 'In the Name of Allah, Most Merciful, Most Compassionate'. It is said that the opening chapter of The Qur'an (al Fatihah) contains the Essence of the Qur'an, and that the 'basmallah' contains the Essence of al Fatihah. When speaking of the Declaration of Faith as an intellectual 'ascent' the basmallah is then regarded as an ontological 'descent'.
(Niyyah). The Perfect Man is the first in intention and desire through Allah, making him the intended aim and final cause of the creation of the world. From the side of creation all acts of obedience to Allah require purity of intention. Without pure intention there can be no sincerity of word or deed. Regardless of the outcome of the act it is still that initial intention which carries the weight. In reality, both the act and its result are Allah's!
(Ihsan). Excellence or perfection or sanctifying virtue or spiritual beauty. Ihsan has three degrees: 1).To do the good that should be done with one's property, words, acts and states. 2). To worship with total presence like one was actually seeing one's Lord. 3). To contemplate Allah in all things, at all times and always. Perfection is the third rung on the seven-runged ladder of Knowledge. These seven levels are Islam, Iman; Ihsan; 'Ilm al yaqin; 'Ayn al yaqin; Haqq al yaqin; Islam. (Surrender, Faith, Perfection, Knowledge of Certainty, The Eye of Certainty, The Truth of Certainty and Total Surrender and Submission).
(Adab) is spiritual courtesy and gracious behaviour of the Path and perfect refinement of words and deeds. Adab is giving each thing and each moment its proper due. The science of the higher teaching is based upon adab, which encompasses all of human life. It extends from right behaviour with regard to the Sacred Law (Shari'a), right behaviour with one's fellow travellers, proper conduct towards the teaching and one's teacher, and reaches to unceasing spiritual courtesy to Allah Himself. The proper courtesy towards the Law is to stay within its boundaries, the proper conduct with regards to good actions is to complete the action and disconnect from it. Adab with regard to the Real is knowing what belongs to oneself and what belongs to Allah. Each moment and each situation has it's own adab. It has been said that the higher teaching is all adab and the greater your understanding and implementation of proper conduct is, the higher you are in the teaching.
(Mujahadah). The spiritual struggle and endeavour against the passions and downward-pulling tendencies of the lower self. Mujahadah is the ceaseless combat called the Greater Holy War. The war is fought with the celestial weapons of the Remembrance of Allah. The mature ones of the Path, those who 'know Allah', say that mujahadah is child's play! The real work of Men is Divine Knowledge.
(Sidq). Truthfulness is a gift from Allah. When it enters the heart, the heart becomes intoxicated with the luminosity that it brings and it will create rapture in the heart of the slave. It enters the head and spreads to the rest of the body; every limb will take from the luminosity of truthfulness in accordance with its capabilities, based upon the eruption of the heart. This eruption is based on the strength of the heart; its wholesomeness and intelligence. The eruption may cause constant sobbing and the intelligence itself may become absent for a time, whether it be for an hour, a day or two or longer. In honour of such a condition, he may abandon the creation altogether, preferring to stay alone with The Alone. It has been said that there is no state that will not be in need of sidq, but sidq is not in need of any state. If the slave becomes truthful with what is between him and Allah (the Real Truth), he will witness the hidden secrets of the unseen and he will become the trustee of heaven and earth
('Amal). Work or action or practice. When faith and practice are combined with godfearingness then knowledge will be gained. The knowledge which brings man closer to Allah is not merely theoretical knowledge. Felicity is attained only when knowledge and practice (work, action) are combined. On the Journey of Return to the Source the traveller (salik) is required to put into practice every knowledge gained during his travelling. This will lead to further unveilings of knowledge, for in the words of the Holy Prophet Muhammad "He who acts upon what he knows, Allah will make him inherit that which he does not know".

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