Sufi Terms

Aarif: (Percipient). One who enjoys cognition of God and His Attributes.

Aasaar: (Effects). That side of an object. which is perceived; the qualities and proprieties of an object.

Ayan: (Substantiality) Central part of the soul also known as Human Soul. On its one end it is associated with the animal soul and on the other it is related with the Great Soul. It is inscribed with those commands that are the basic characters of the life.

Abdaa: (Innovation) First section of divine administration whence the existence are formulated without any means and resources.

Addam: (Nonexistence) The state before or after the existence of an object.

Ahkaam: (Commands) Combined name for Aasaar and Ahwaal.

Ahwaal: (Occurrence) That side of an object where it occurs. hence the one who senses.

Ain: (Substantiality) Singular from of Aayan.

Ain-ul-yaqeen: (Exact Truth) The initial state of knowledge. If the viewer is aware of his reflection in the mirror but is ignorant of the realities of the mirror, the reflection and that of himself. This state istermed as Ain—ul-yaqeen.

Alaml-e-aaraf: (Limbo or Purgatory) Man’s station after leaving this physical world of matter. The place where man resides after death.

Alam—e—amr: (Realm of Behest) the state of positivity, which is the base of the universe, is called the Alum-e-Amr. It is also called the Elohistic Decree or Command; Time has been termed as Amr.

Alame-e-arwah: (Realm of the souls) it is that state of existence when they existed as souls. In that state they remain devoid of any sense of time, space and dimensions. Existence for the souls. in this state, is a figurative thing and not an active or functional affair.

Alam-e-burzakh: (Erebus) The intermediary phase between Lo/z-e- malzfooz and this material world. The place, after Loh-e-mahfooz. From where the programmes for individuals are relayed.

Alam-e-ghaib: (The Unseen Realm). The spiritual world and the non-serial time are termed by the spiritualists as A lam-e-ghaz‘b.

Alam-e-jabroot: (Realm of Omnipotency) State of achromatic. It is also known as the second conscious.

Alam-e-khalq: (The Created Realm). The material world. cosmos and the phenomenal world are called the Created Realm or the Space.

Alam-e-Iahoot: (Realm of Divinity) State of ultra-achromatic where every flight of our mind is lost without leaving any trace. It is also called the first conscious.

Alam-e-malakoot: (Angelic Realm) Range of Channel of Evidence. State of that consciousness which is above the conscious mind of the material world. Third conscious. State of monochromatic.

Alam-e-noor: (The Realm of Invisible Lights). It is the state of actual reality, the Attributes of God. The realm of those subtle lights that is operative at the basis of the ordinary lights. The cosmic lights.

Alam-e-shahadat: (The Witnessed Realm). The knowledge of objects, tangible world of nature or the Serial Time is called Alam-e-Shahadat

Alam-e-takhleet: (Compositional realm). The material world as comprehended by diurnal senses.

Alam-e—tamsal: (The Allegorical Realm) Reflection of the Knowledge of the Preserved Scripturum (Loh—e-mahfooz); the Ethereal Realm (Alam-e-joo). The Realm of Illustrative forms or the Allegorical Realm. The intuitive knowledge is reflected upon the human mind in pictorial forms. These pictorial reflections of eternal situations and circumstances are called the alum-e—tamsal (Realm of Illustrative forms).

Am ’aa: (Negativity). It is such a negativity, which comprehended by the human intellect. The state before the existence of the universe.

Amr—e—rabbi: (Lord’s Edict). The soul, the indivisible entity, or the inner self of a person has been termed as Amr—e-rabbz‘.

Anfus: (Soul or the inner world). The moment of Noor.

Anwaar: (Lights). Plural form of Noor. The special form of invisible lights that is much subtle in formation than the ordinary lights. These lights (Anwar) are responsible for producing and supporting lights
used in the formation of universe.

Aqtab-e-takween: (Administrators). Someone appointed by God, to work as a head of a departed in the invisible administration. They exercise their powers by inducing changes in their own inner lights.

Baitul mamoor: (Inhabited Dwelling) second last station of Angelic world towards its climax or the final limits.

Bida ’at: (Germination). It is a sort of biological pressure, which commences in the form of Noor. Stimulation of this very Light is called Bida ’al.

Fatah: (Openness). When one is equipped with that perception which enables him to observe the cosmic soul, angels and the affairs. which are secrets of creation. Man in the state of openness observes and understands the Eternal affairs even when he is awake.

Ghaib-ul-ghaib: (Invisible Unseen). The state of consciousness, which encompasses the cosmic unconsciousness i.e. the first conscious.

Ghaib-e-ikwan: (Controls of the Unseen) Knowledge of the Elohistic Names with special reference to God’s Attributes of Omniscient, granted to man for exercising special powers. It iS 8180 called Mogibat-e-ikwan (Invisible Controls).

Habl-ul-wareed: (Jugular vein) The focal point of man’s existence, human self, Ego from which God cannot be dissociated or separated. It is the agency that enables a person to distinguish the Lord from the non-lords.

Haqiqat-e-Muhammadia: (Mohammedan Reality) The state of Cosmic unconSciousness or the first conscious, which was explored for the first time by Muhammad, the holy prophet of Islam (PBUH). The same is also termed as haqiqat-ul-haqaique (Reality of theFacts) by the Sufis.

Haqiqat-e-sabita: (Persevering Reality). It is the reality, which is not affected by the variations of time and/or space.

Haqiqat-e-wardah: (Incident Reality). The soul after it is divided into temporal spatial distances is called the Incident Reality. Haq-uI-yaqeen: (True Reality). When a viewer is aware of the factual reality of himself and what he is witnessing.

Heen: (Temporal time). The time period lived by the individuals of the universe.

Hijab—e-mehmood. (Extolled veil). It is the final boundary of the reach and access of human knowledge. This realm is beyond the reach and access of the flight of even most Intimate Angles.

Hiola: (Silhouette). It is the halographic existence or body. which has dimensions and sensations, a body of lights. an incorporeal being. the Astral body.

Hoi’yat: A state where none exists except God. It is located in the center of Beatific Visions of La.

Huzoor: (Present) anything present or found in one’s presence.

Ilham: (Inspirations) State of that intuitive information when something is inspired to people who are not prophet.

Illiyeen: (Sublime State) this term indicates sublime characters and a state in which one would learn to use the refined senses of the soul.

Ilm-e-husooil: (Acquired Knowledge). The knowledge that is related with this phenomenal material world only. Collection of all the science concerning the physical world is referred as Ilm-e-hasooli.

Ilm-e—huzoori: (Presented knowledge). The knowledge that is directly granted to man by God and enables him to explore the worlds and realms existing beyond this limited world of matter.

Ilm-e-Ladduni: (Insinuated Knowledge) A Sufi term concerning the knowledge of Elohistic Names and delegation of powers to act as the Vicegerent of God. .

Im’e’nabowal: (Vatic Knowledge). The presented Knowledge when It IS granted to Prophet is called the vatic knowledge.

Revelation: (Wahi) is particular for prophets. The knowledge revealed upon prophets.

IIm-e-qalum: (Knowledge of the Pen). The knowledge concerning the realities of a science. This knowledge, in rank, is the most exalted state of knowledge and enables a person to create, control and administer anything without any obligation of resources of means. It is also called Incumbent and is the record of divinational knowledge pertaining to all times of universe. The knowledge in which universe existed in the form of oneiric existences is the Ilm-e-qalum.

IIIm-e-wajib: (The Knowledge of Incumbent). The mind of the Lord Creator is denominated as the Knowledge of the Incumbent where the universe existed by the Holy will of God, before it was commanded to be displayed exhibitory.

Illm-e-yaqeen: (True knowledge) when one starts observing he learns about something present before him. He might not be aware of the factual reality of what he is witnessing but he has this knowledge that he is witnessing something.

Imkan: (Feasible), in Sufism, it is that thing which is in its last stage of creation and can be sighted by the material eyes.

Indivisible Entity: Man characterized by soul and as the Lord’s Edict is not devisable therefore considered to be an Indivisible Entity.

Internal Self: It is one of the two sides of the cosmos. Internal self is the base line of every existing thing. Concepts and imaginations are transferred to the personal Ego from this Internal Self, which converts the concepts into matter by using lights for the personal Ego.

Isam-e-aym’ya: (Substantial Names). These are the appellations of God; representing Elohistic attributes in their second stage of descent.

Isma—e—itlaqiya: (Implied Names) God’s characteristics and Attributes as they are known’ to Him only. The state of His Characteristics and Attributes, which is not perceivable by man.

Illm-e-kauniya: (controlling Names) the third stage of God’s Attributes. which finally enables existence of a manifestation.

Istadraj: (Sorcery). Any metaphysical change induced willfully for minor gains within the limits of manifested world. Its effects are quite temporary and are not lasting and change when the atmosphere changes.

Istaghna: (Detachment) It is that state of the mind when it is detached from all its associations and is made to be dependent upon God only. Since no mental ties and association remain any longer, the mind stays empty from worldly thoughts. This is known as vacating one’s mind or simply empty mindedness.

Istarkha: (Gazing in the dark). It is an exercise practiced for activation of Nocturnal senses. In this exercise one is made to gaze at a point in darkness transfixedly.

Jamma: (Collaboration) A Sufistic term to indicate one’s state of mind when one is with the creatures and the Creator simultaneously. This state is also known as Ain-ul- Yaqeen.

Jama-ul—Jamma: (Wholeness with the sum-total). After rising above the state of collaboration, when one’s mind encompasses the ultra- cosmic events, facts and realities it is known as jama-ul-jamma or Haq—ul-Yaqeen; the true reality.

Jinns: Creatures of the world of Simple Nasma, who have more access than angles and the people who have not learnt to explore their inner world.

Jowiyah: (Confluence) One of the there parts of the soul. It is a ring of light in which every activity of life is recorded. This ring is also termed as the animal soul.

Juzb: (Raptness) Man and jinns can be associated with their Lord Creator in two ways. One of them is that they are attracted and drawn toward their Creator in a state of raptness. In that state of raptness they become oblivious of everything other than their Lord.

Karamati ( Wonder Working) Any extraordinary or Metaphysical feat performed by a sage who is not a prophet, is termed as Karamat. Performance of such a deed takes within the range of one of the three channels of Black Drafts, Abstraction and Evidence.

Kashf (To Know) Something known intuitively in its real perspective. To observe or witness that which material eyes cannot see.

Khalq: (Formation or to create). The second section of creativity in Divine Administration. This term is used in contrast with time. which is called Amr and Space, which is called Khalq.

KhiIa-e-noor: (Void of light). Intention or the Will of the Creator makes the void of light to become Noor. It is also stated that void of light and the will of the creator are both one and the same. This very reality is the basis of the universe. Quran has termed this reality as

Taddlla (Inclination).

Kitab-ul-marqoom: (The Written Book). The record of man’s sublime and depressive deeds and characters is termed as the Written Book. It is the record of events in the whole life since birth till death.

Kitab-ul-mubeen: (Book Open & clear). The secret plan and origin of all the manifestations. It is complete picture of all times since Eternity (The remotest Beginning) to Infinity (The remotest Ending).

Laila-tul-qadr: (Night of Power) It is that State of Nocturnal senses when the powerful perception named Laila-tul-qadr is achieved. It is that powerful perception which enables us to observe an activity that takes place in a femto-second.

Latifa: (Subtlety). It is that form and shape which expresses its meaning through its features, e.g. Flame is a combined form of its heat, color and brightness and each of its components is called a subtlety.

Latif-e—kasrat: (Subtleties of Plurality) all the five descents after the first one, towards a creation are the

Lattf-e-wahdat: (Subtlety of Unity) Any knowledge before coming a manifestation has six descents. The first of these Latifle-kasrat or the descents is termed as subtlety of unity because in this state of knowledge it is in unified l’otjm, and an integral whole.

Manifestation: (Mazhar) Becoming a manifestation of a phenomenon after descending of Elohistic Appellation; a representative of Elohistic Attributes into knowledge and then into a displayed manifestation. . .

Muraqba: A special way of cogitation and meditation. in order to enter the unconscious world after suspending the conscious mind. A special technique to subdue the conscious mind and diurnal senses to enter the state of nocturnal senses remaining awake.

Murshid: A Spiritual Master/ Spiritual Guide.

Nasma: The body that is formed from those invisible lights. which can only be sighted with the help of Near. The material world is composed of gases and the primary form of every gas is called Nasma. It is the collection of those basic movements that initiate the beginning of an existent. These movements flow in the form of lines of forces. Nasma encompasses everything in the structural formation of the universe.

Nasoot: (Phenomenal world) the material world as comprehended by the diurnal senses.

Nisabat: (Correlation or Affinity) Association established in order to adopt the thinking approach of a person, especially that of a sage. In order to have someone’s thinking pattern, have affinity with him.

Nisbar-e-owasiya: (Owasian Style or the Owasian Correlation) It is the name of that correlation in which knowledge is received from the souls of the prophets and sages without using any material medium.

Noor: (Light) It is that form of hidden light which can not only be sighted but also help in seeing the other hidden lights like that of Nasma. It is formed from Tajalli and is the basis of all forms of light. In modern terminology. it could be classified as the cosmic rays.

Nukta-e-wahdani: (Point of unity) Preserved Scripturum ( lowh mahfooz) where all the creatures have been preserved before coming into being‘ 18 termed as Point of Unity (Nukta-e-Wahdam’).

Nurfa: (Sperm) The focal point of all the senses and symbolizes the Serial Time.

Personal Ego: Ever existent receives its concepts and ideas from its baseline, which is called the internal self; the unconscious. The Intemal Self creates matter for the Personal Ego with the help of lights, according to the concepts of Internal Self.

Qalander: Qalander is a person who enjoys neutral and free mind. He is such a person who after liberating from Spatio-temporal restraints learns to have a direct link with God Almighty. He establishes his link with his Lord Creator without loosing his touch with the creatures.

Rooh: (Soul) When the Single Point containing eternal incidents comes into motion it is called soul. With the commencement of movement, the temporal and spatial distances are produced in the single point.

Rooh-e-Azam: (The Great Soul) This part of the soul contains all the information pertaining to the universe. Original text of all information and the record of all the secrets are found in this soul. It is also called Sabita.

Rooh-e-haywani: (Animal Soul) This part of the soul contains the entire record of every activity of life. It is also termed as Jowya. The soul consists of three parts that are like three rings of light, infused in one another and, are collectively called the soul, the indivisible entity, and Lord’s Edict or simply, the man. This part of the s

Sahib-e-shahood: One who can observe and see that is not perceivable by means of ordinary material senses, as and when intended.

Serial Time: The temporal time as is known by means of our diurnal senses. It follows a strict discipline of succession i.e. one minute, then the other and only then the next. Monday cannot come unless Sunday is not lived through. It is the approach of conscious mind towards time.

Shakh-e-akbar: (Persona Major). It is the name that has been given to the Entire Self, which comprises of four sections; the first four subtleties and is related with the knowledge of creation, therefore, deals with structure, formation and properties of the existents.

Shaks-e-asghar: (Persona Minor) It comprises of two sections and is a partial self. It is the Creation. Man, in this phenomenal world, is the Persona Minor and the essence of the other six species.

Shahood-e-nasfi: (Substantial Observation) It purports to that ability when the finest traces of light are also converted into sight so that even that which has only been a fantasy could also be sighted in its proper form, shape, figure, features, colors and complexions.

Sidra-tul-mintaha: (Lote Tree) It symbolizes the final limit of the Heaven and the range of the flight of angles. And, only man as vicegerent of God has the ability to be there — not only there but much more ahead than that,

Tadbeer: (Policy) It is the third section of Divine Administration and comprises of affairs regarding the arrangements and situational occurrence of functions of life of existent.

Tadalla: (Divine Inclination) Formation of Holy Appellations by the Attributes of God, in terms of Sufism, is called Tadalla. Ever particle of existence is encompassed by Elohistic Attributes in the form Divine Inclination. Reflection of Elohistic Knowledge of Tajalli (Beautification Vision) is inscribed in Firmly Affixed Inscription (Sabita). It is the fourth section of divine administrative policy in which regulatory decisions are compiled and finalized.

Tahaqquq: (Reality) The basic form produced by lines of Nasma prior to embodiment of a material thing into a solid matter is called Iahaqqaq or Reality.

Tajalli: (Beatific Vision) It is the name of that exercise in which one has to remain awake for 21 hours and 20 minutes and to sleep only for 2 hours and 40 minutes in twenty four hours. This exercise compels the sight to see in the limitlessness and helps in equipping a person with the faculty of observation through spiritual eyes.

Tarz-e-taflteem: (Mode of Discernment) In order to activate the latent potentialities one practices to habituate oneself for sleeping for 2:40 hours per round of a clock accompanied by performing Muraqba for Discernment after midnight.

Tasurruf: (Conductivity Influence) A Percipient exercises his influence in the knowledge of the object in such a way that it ensures a direct effect upon the object. There are three type of conductive influences; namely Miracles, (Mujiza) Wonder working (karamat) and Sorcery (Istadraj).

Unconscious: Sabita in terms of Psychologists is called the Unconscious. Broadly anything lying beyond the limits of the conscious mind is called unconscious. In parapsychology the unconscious has been further classified and is comprising of three conscious. The unconscious of an individual is called the conscious. The unconscious of species is called the cosmic conscious or simply the second conscious and the unconscious of the cosmos is called the ultra-cosmic-conscious or simply the first conscious or Haqia-el-Muhammmdia.

Unification of being: (Wahdaat-ul-wajood) when sight is activated for the first time it is the activation of knowledge and since at this stage the knowledge is not divided therefore it is called the knowledge of unity or unification of being. According to mystic unification of being was the stage when every individual was floating in the limitless flow of unity. This unity of individual by any chance is not the unity of the Supreme Being. It is only an attempt to tell that how much uniqueness of God does man understand.

Unification of Observation: (Wahdat-ul-shahoocfl Second, third. fourth and fifth moves of the sight are termed as the knowledge of plurality or the unification of observation. When the existence is observed in plurality that state, it is called the Unification of Observation.

Wahi: (Revelation) when knowledge is granted to prophets it is known as vatic knowledge and when the prophets are inspired with some discovery it is termed as wahi (Revelation).

Wajib-ul-wajood: (Indispensable Being) It is a state of the beatific Vision of God. It is not the Supreme Being of God. It is that Beatific Vision which I the basis of the attributes of God and it is associated with the supreme Being of God.

Wajood-e-roya: (Oneiric Existence) Existence of the universe along with all its movements in the knowledge of God is termed as wa/ood-e-Roya and the knowledge in which it existed is called the knowledge ofthe Incumbent (Illm-e-wa/ih) or the knowledge of the Pen (llhn—e-qa/um ). ‘

Warood: (Reminiscence) State of observation through closed eves is termed as warood.

Zahir-uI-wajood: (External Self) That form of existence, which exists as the basis of this phenomenal world. It has two stages comprising of three invisible and three visible realms.

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