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

(Qada'). The decree or predetermination. Qada' is the universal decree of Allah concerning the entities of the existents as the entities are in themselves before their existence. It is His decree concerning the states that will occur for them from Eternity-without-beginning to Eternity-without-end. The perfect knowers and lovers of Allah always preserve perfect courtesy with Allah. Whenever they commit an act of disobedience they never flee to 'Decree and Destiny' in order to free themselves from blame and wrongdoing. Their Blaming Self which is placed over them, protects them from such acts of discourtesy.

(Qadar). Destiny or Fate or the measure allotted to each entity. Qadar is the particularized deployment of the universal decree through the bestowal of existence upon the entities in accordance with the times and situations required by their individual preparedness. Destiny refers to the fact that each state of an entity is conditioned by a particular time and brought about by a specific cause.

(Sa'ada) is nearness to Allah and the Infinite Expanse of His Mercy. The attainment of ultimate felicity awaits the believer in the Garden, yet he may experience a relative felicity, in this life, when he is engaged in prayer or the Remembrance of Allah. Valuable knowledge leads to deliverance, and deliverance is felicity.

(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.

(Ikhlaas). Sincerity and purity of intention. Without this noble quality man is unable to advance towards his Lord or live in harmony with the creation. With it he is able to traverse great distances and attain to great heights of knowledge. The core of ikhlaas is the purification of the intention to the highest degree. It is the 'eye' of the intention. A man must ensure that his sincerity is only directed towards Allah, since a man may be sincere in his devotion to the Devil as well. Imam al Junayd said that "Ikhlaas is to speak the truth when only a lie will save you". Dhun Nun al Misri said "Truthfulness is the sword of Allah, it is never put on anything but it cuts it through". Abu Ya'qub asSusi said "If they have witnessed the sincerity in their sincere actions, then they need to be sincere in their sincerity". It has been said that the hardest thing for the ego is sincerity because he does not have any part in it. The difference between ikhlaas and truthfulness is that truthfulness is the tree and sincerity is the branch. Sincerity can only be manifested by entering the realm of actions.

('Amal). Work or action or practice. When faith and practice are combined with godfearingness then knowledge will be gained. The knowledge which brings man closer to Allah is not merely theoretical knowledge. Felicity is attained only when knowledge and practice (work, action) are combined. On the Journey of Return to the Source the traveller (salik) is required to put into practice every knowledge gained during his travelling. This will lead to further unveilings of knowledge, for in the words of the Holy Prophet Muhammad "He who acts upon what he knows, Allah will make him inherit that which he does not know".

(Shaqa'). This is a stage which is reached through following individual caprices and whims. Disobedience is the condition of the wretched one (shaqi), while obedience is that of the felicitous one . Misguidance pushes man to wretchedness. Guidance leads man to Felicity.