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


(Marbub). The vassal or the divine thrall. Each existent thing has his own Lord (Rabb) and is therefore the vassal or subject (marbub) of his Lord. Allah is Lord because of His divine thrall and the existent thing is a divine thrall because Allah is his Lord. The Lord of each vassal is the Specific Face which Allah has turned towards it. It is His Self-disclosure to it. The Divine Names are actualized within the creation through this Lord/vassal relationship.

See also: Correlations Face-specific He who knows his own Self, knows his Lord Lord Lord of Lords Self-disclosure
(Idafa). Correlations or relationships. The Divine Names demand relationships because the Divine Names are what make the cosmos manifest. The Powerful (Al Qadir) demands the object of power (Maqdur). The Merciful (Ar Rahman) demands an object of mercy (Marhum). The Lord (Rabb) demands a vassal (Marbub).
(Al Wajh al khass). This is the face of Allah turned toward, and specific to, every created existent. Between each thing and the wajh al khass there is no intermediary.
(Man' arafa nafsahu 'arafa Rabbah). This hadith contains the very essence of the Sufi Teaching and is therefore one of the strongest supports of the higher teaching. In knowing one's own self one attains to Knowledge of Allah. But this is not Knowledge of Allah as the Essence, because such knowledge is impossible for the slave. None knows Allah but Allah. None sees Allah but Allah. None worships Allah but Allah. The Spiritual Journey is from the lower self to the Higher Self and on reaching knowledge of the Higher Self one reaches knowledge of one's Lord.
(Maula). The Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace) said, "Whose lord I am, his lord is Ali".
(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.

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