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

('Alim rabbani). A divinely inspired master. He is the one who has returned to the creations to guide and perfect the imperfect ones. His knowledge from Allah is spontaneous.

(Ruh al Quddus). Every existent entity has a created spirit which constitutes its form. The spirit is to the form as the meaning is to the word. The created spirit has a Divine Spirit which constitutes it and this is the Ruh al Quddus. Man has a body which is his form and a spirit which is his meaning and a consciousness which is the spirit and an essential aspect which is denoted by the term 'the Holy Spirit'.

(Khawatir). Incoming thoughts, which are either praiseworthy or blameworthy, i.e. divine, spiritual, egocentric or satanic. The Spiritual Master possesses the science of khawatir, and therefore knows the source of his murid's incoming thoughts. He supplies the correct spiritual medicine which will restore his murid's health. The Word of Allah descends firstly as Revelation, secondly as inspiration and thirdly as incoming thoughts. Khawatir come to the heart from the World of Dominion. The generality of mankind, both believers and unbelievers, will be questioned on the Day of Judgement and asked to account for their words and actions in this life. But, the people of the Spiritual Path will also be questioned and called to account for each and every incoming thought.

(Wahy) is specific to the Prophets of Allah. It is the descent of the angel of Revelation upon the hearing and the heart of the Prophets and Messengers of Allah. Wahy was terminated with the Holy Prophet Muhammad al Mustapha (May the Salutations of Allah be upon him and Peace). He is the Seal of the Prophets and the Seal of the Messengers. Revelation is experienced by the friends of Allah but it is not the same revelation (wahy) as that which descends upon a Prophet or a Messenger. Such a revelation descends into the heart of a friend but his hearing does not define the speech and his imagination does not give it form. The hadith says, "Nothing remains of prophecy but heralding visions". The Word of Allah descends firstly as revelation, secondly as inspiration and thirdly as incoming thoughts.

(Qawwal). During the 'spiritual concert' (sama') the qawwal may be the means through which the hearer finds Allah in ecstasy. When this occurs it is true sama' because sama' is a bird which flies from Allah to Allah - Allah is the singer and Allah is the hearer. The barakah surrounding and emanating from the qawwal and his musicians is extremely potent. Its effect upon an audience can be profound even when the members of that audience are ignorant of, and oblivious to, the reality within the singer and the music. For the one who has been prepared and purified, through spiritual struggle and the Remembrance of Allah, the speech of the qawwal can send his heart soaring towards the spiritual realm, where a thousand subtleties and delicacies are opened to him.

(Barakah) is a subtle spiritual energy which flows through everything, but is strongest within the human. The more purified the human becomes, the greater the flow of barakah. Overpowering barakah can be experienced in sacred places, in sacred art and in sanctified people, all of which are theophanies, revealing and manifesting the Divinity - here on earth.

(Murshid/Shaykh/Pir). The Murshid is a True Inheritor of the Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace). After having been taken to the Divine Presence during his ascension the slave has been returned, by Allah, to the creation to guide and perfect the still imperfect ones. He was taken up as a slave and returned as a slave and Murshid. The qualities of an authentic Murshid are those of his own Master and Teacher, the Holy Prophet himself. The sacred connection between a Murshid and his murids was established in Pre-Eternity and continues into Eternity. Because of the Murshid's own spiritual attainments his murids have the possibility of becoming travellers. The perfect Murshid is of The People of Blame and his murids sometimes also attain Perfection. For the murid, the Murshid is one of the 'signs on the horizons', the outward of his own inward. What he sees in the mirror of his Murshid is a reflection of what is within his own self. He may also see within the Murshid the good qualities and excellent character traits which are yet latent in himself.

(Dhawq). Taste or direct spiritual experience. This is the first stage of the experience of Allah's Self-disclosure. It is followed by 'drinking' and 'quenching' and sometimes by the final stage 'intoxication'. Those who have tasted know. Those who have not tasted do not know. Without direct tasting there can be no Knowledge of Allah.

(Haykal). Temple or bodily form. The human body is the temple of Allah.

('Ibarah). Many of the Great Masters of the higher teaching have been given the gift called 'Opening of Expression' through which they are able to express highly mystical concepts, visions and seemingly inexpressible spiritual experiences. In some cases it is the murid who gives verbal expression to the subtle allusions through which his own Murshid transmitted the Teaching.