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


(Ma'an). Meaning or innermost reality. The meaning of every human form, his innermost reality, is 'Allah'. This meaning only becomes outwardly manifest in the form of the Perfect Man who has assimilated all of the Divine Names and therefore reflects the Name 'Allah'. But only those who are qualified to 'see' may perceive this outward manifestation of the inner reality. Within the Realm of Imagination meanings are clothed in forms. These meanings, these essential truths, can be seen in dreams and visions.

See also: Form Imagination 'Oh Allah, show me things as they are in their reality' Perfect Man Preparedness Trust Vision
(Sura). The outer form of an entity or thing is what conceals its inner meaning. Revelation is the outer form whose meaning is Allah's Knowledge of Himself and His creation. Tearing away the veil of form to reveal the meaning within is the work of the higher teaching. The Holy Prophet Muhammad al Mustapha (May the Salutations of Allah be upon him and Peace) prayed, 'Oh, Allah, show me things as they are in their reality'.
(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.
(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.
(Isti'dad) is closely connected to receptivity (infi'al). It is the readiness to receive what Allah Wills to send. This 'preparedness' was established in Pre-eternity through the Most Holy Emanation (Al Fayd al Aqdas) which gave the preparedness to the archetype itself.
(Amanat). The Trust was offered to the heavens and the earth, but they refused to carry it, but mankind accepted the Trust. The Trust is to act as a locus of manifestation of the All-Comprehensive Name 'Allah'. The Perfect Man is the one who fulfills this Trust and in so doing becomes worthy of being Allah's representative on this earth.
(Ru'ya). Vision or sight with the physical eye. For the knower his vision (ru'ya) and his witnessing are the same.

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