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

mahw
Effacement

(Mahw). This indicates the annihilation of the slave's actions in the actions of Allah. Effactement is distinct from 'obliteration' in which the slave's very being is annihilated in the Essence Itself. Effacement is the removal of the attributes of habit and the elimination of the cause. The entity itself remains because it is only through one's own entity that one has knowledge of Allah. So, it is impossible for 'you' to be removed because Allah wants 'you' to know Himself. He does not remove you from yourself but rather He obliterates you from yourself so that you do not halt with the existence of your own entity. Then does the slave understand that his actions are in Reality the actions of Allah.

See also: Actions Agent Decree Destiny Nearness of Obligatory Works Nearness of Supererogatory Works Obliteration in affirmation Secondary Causes

Actions ( af'al )

(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.

Agent ( fa'il )

(Fai'l). The agent or actor. Allah, The Truth, never ceases being the Agent of existence in the possible things. All the engendered things are His covering, while He is the One Who Acts from behind this covering. 'So jealous is Allah all others are destroyed - He must Himself act every part!'

Decree ( qada' )

(Qada'). The decree or predetermination. Qada' is the universal decree of Allah concerning the entities of the existents as the entities are in themselves before their existence. It is His decree concerning the states that will occur for them from Eternity-without-beginning to Eternity-without-end. The perfect knowers and lovers of Allah always preserve perfect courtesy with Allah. Whenever they commit an act of disobedience they never flee to 'Decree and Destiny' in order to free themselves from blame and wrongdoing. Their Blaming Self which is placed over them, protects them from such acts of discourtesy.

Destiny ( qadar )

(Qadar). Destiny or Fate or the measure allotted to each entity. Qadar is the particularized deployment of the universal decree through the bestowal of existence upon the entities in accordance with the times and situations required by their individual preparedness. Destiny refers to the fact that each state of an entity is conditioned by a particular time and brought about by a specific cause.

Nearness of Obligatory Works ( qurb al-fara'id )

(Qurb al fara'id) is the second lowest of the four stations of Perfection. The slave who performs the obligatory works attains this proximity. While retaining his own properties his reality is annihilated in Allah. Allah manifests Himself with His Name, the Outward, so that the lover remains hidden within Allah. The subject and agent is Allah and the lover's hidden presence is manifested by his becoming Allah's faculties. The lover becomes the Beloved's sight, hearing . . .

Nearness of Supererogatory Works ( qurb an-nawafil )

(Qurb an-nawafil) is the lowest of the four stations of Perfection. The slave who performs the supererogatory works attains this proximity. While retaining his own reality he is completely dominated by Allah's Oneness and becomes qualified by His Attributes. Allah manifests Himself with His Name, the Inward, so that He remains hidden within the lover. The agent and subject is the lover and Allah's Presence within him is manifested by Allah becoming the lover's faculties. The Beloved becomes the lover's sight, voice etc.

Secondary Causes ( asbab )

(Asbab). These were established as a means by which man can come to know Allah, yet for the majority of mankind the secondary causes act as veils over Reality.

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