The Language of the Future

Sufi Terminology by Murshid F.A. Ali ElSenossi

Rabbi zidni 'ilma
My Lord, increase me in knowledge

(Rabbi zidni 'ilma). (The Qur'an 20:114). Allah told His Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace) to supplicate for an increase in knowledge. The Prophet did not ask for increase in anything except knowledge. The knowledge for which he asked increase was Knowledge of Allah. He also supplicated, "O my Allah, increase my bewilderment in Thee!" But, Knowledge of Allah is bewilderment and bewilderment within bewilderment, because with each increase in knowledge the knowledge horizon stretches even further ahead, endlessly. Allah is Infinite and Knowledge of Allah is infinite. To be increased in knowledge is to be increased in bewilderment which is to be increased in knowledge ... Without end.

See also: Bewilderment Divine knowledge Knowers of Allah Self-disclosure Self-disclosure never repeats Itself

(Hayrah). Bewilderment, perplexity or wonderment. Hayrah indicates a moment of utter perplexity, when the mind ceases to function, unable as it is to resolve or find an answer to a particular spiritual impasse. At such a blessed time, for it is by the Grace of Allah that such bewilderment was reached, the murid must attempt not to panic or give up. Out of this knot of bewilderment a spiritual reality is given the opportunity to unravel and reveal itself in shattering clarity. The Ultimate bewilderment is that possessed by the knowers and lovers of Allah. They are utterly bewildered because they have found Allah and in finding Allah they know that He is Unknowable yet in each moment they are opened to a fresh and new Knowledge of Allah! 'So, Glory be to Allah Who is known only through the fact that He is not known!'
Bewilderment

(Ma'rifa) is a light which Allah casts into the heart of whomsoever He Wills. This is the true knowledge which comes through unveiling, witnessing and tasting. This knowledge is from Allah, it is not Allah Himself, because He Is Unknowable in His Essence. The triad on the Sufi Path of Return is comprised of Fear, Knowledge and Love. Fear leads to Knowledge which leads to Unconditional Love of Allah. It is said that spiritual struggle is child's play while ma'rifa is men's work.
Divine knowledge

(Al 'Arifin/'Urufa). They see and recognize Allah wherever they look. The knowers are bewildered. But this is not the bewilderment of being lost, rather it is the bewilderment of having found Allah. They know that He cannot be known. The knowers are nothing because they are everything.
Knowers of Allah

(Tajalli) means Allah's unveiling of Himself to His creatures. The Divine Self-disclosures are never repeated and they are never ending. They are the lights of the Unseen which are unveiled to hearts. They are the signs which Allah has placed within ourselves in order that He may be seen. Each tajalli pours more light and still more light upon whomsoever it falls, for Eternity. The mountain of the lower self is blown to pieces in the tajalli of Allah. The differences that occur within the various Sufi orders do not indicate disagreement or argument amongst the Masters. Each human is unique, and each tajalli is utterly unique, therefore no two people ever experience the same tajalli. But, those who have tasted know, and those who have not tasted do not know. Tajalli is beyond words. Tajalli is bewilderment.
Self-disclosure

(La Takrar fil Tajalli). This expression indicates that there is never any repetition in Allah's Infinite Self-disclosures (Tajalli). This is 'the renewal of creation in each instant' (Tajdid al Khalq fil-Anat). Allah does not unveil Himself in the same manner in two successive moments to any two creations within His creation. Each instant is fresh and new. This never repeated Self-disclosure is what the knower of Allah witnesses in his own heart. Because each moment is utterly unique the requirements of that particular moment are also unique. The knower of the moment does not resort to old reactions or past experiences when facing and fulfilling the demands of the moment. His heart receives spontaneous (Ikhtiyar) knowledge from the Source Itself. This is the 'the renewal of creation in each instant'. The Slave, Knower ('arif) and lover ('ashiq) takes his knowledge directly from al Hayy, the Living. He drinks from the Water of Life (ab-i-hayat) which is ever fresh and ever renewed.
Self-disclosure never repeats Itself
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