The Language of the Future

Sufi Terminology by Murshid F.A. Ali ElSenossi

kashf al-ilahi
Unveiling, Divine

(Kashf al Ilahi). The Divine unveiling comes as the sweet fruit of constant worship and through polishing the heart with the Remembrance of Allah. This Divine Unveiling may occur directly within the heart, without any visual support, when Allah's Beauty enters the heart of His slave and lover. It may also occur with the visual support of a particular locus of Divine Light, such as a sanctified person or a sacred object or a sacred site. In this case Allah may unveil Himself in the face of the Murshid or in the song of a Sufi singer or in the form of a sincere and yearning lover. The one who has this unveiling has seen the Divine Face reflected in the face of one of Allah's friends.

See also: Affinity Companionship Face One who remembers Remembrance of Allah Spiritual Concert Spiritual energy Taste

(Munasaba) is the mutual attraction, affection and love which exists between Allah and His lover. Of necessity this affinity must be reflected in the sacred relationship between the Murshid and his murid. Without a strong affinity, the progress on the Spiritual Path will be impeded.
Affinity

(Suhba). This term applies most specifically to the spiritual relationship which exists between the Murshid and his murid. The basis of such companionship is mystical conversation and communion, both of which intensify as the murid's heart becomes purified under the Murshid's guidance. It is a profound mutual love based on the Pure Love of Allah.
Companionship

(Wajh). The face or special aspect of a thing. This is its reality. The knower and lover sees only Allah. When looking at the creatures he sees either the Faces of the Absolute or the Divine Faces. Every existent thing is a face of the Absolute. Everything our sight falls upon is an aspect of the Absolute, be it a reflection of Allah's Majesty or His Beauty. But only the Purified and Perfect Men reflect the Divine Face, and only the purified lover and knower perceives the Divinity in such faces.
Face

(Dhakir). The one who remembers Allah. The dhakir is precious to Allah Who created man only so that he would worship and know Allah. The one who turns, with an utter turning, towards fulfilling his reason for being, has been given the greatest gift from Allah Almighty.
One who remembers

(Dhikrullah). Invocation of Allah through one of His Names or through His Words. The perfect dhikrullah, in which Allah becomes the seeing, the hearing, the speaking, the grasping of the one who remembers, is attained when every atom of the dhakir's being is absorbed and annihilated in the Remembrance of Allah. The dhakir becomes internally unified with the Absolute. Only then does Allah sit totally with the one who remembers Allah.
Remembrance of Allah

(Sama'). The spiritual concert or 'audition' or 'listening'. This term refers specifically to the Sufi gatherings where music and song are employed as a means of opening the heart to inrushes of knowledge and awareness. During the spritual concert, the listener may experience ecstasy and find Allah, The Real within that ecstasy. However, before true ecstasy can be experienced the listener must be spiritually mature, having been prepared through discipline and perpetual Remembrance of Allah. Without this initial contraction of spiritual endeavour the expansion of ecstasy will not be real. The Spiritual Concert is not suitable for the novice. True Sama' is a bird which flies from Allah to Allah. Allah is the singer and Allah is the hearer. At this Divine Feast the singer and the hearer become One.
Spiritual Concert

(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.
Spiritual energy

(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.
Taste
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