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

(Ayan al Thabita). The immutable entities or fixed prototypes or established essences or potentialities. These are the infinite and immutable Possibilities which are fixed in the Ipseity. The fixed entities are the images of the Divine Names and Qualities and 'things' of the Ipseity in the Presence of Knowledge, with specific individuation. The term signifies the essential character of every individual existing from eternity in the Divine Knowledge. They are established according to non-existence and they are not qualified by existence.

(Idhn). Permission of one in authority. It is always the higher authority that gives permission to that which is lower. Therefore within the Spiritual Path this permission always comes from The Highest Authority - Allah. Permission (idhn) for the murid to undertake spiritual practices is given by his Murshid. In reality this permission descends from Allah Almighty through His Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace) and then into the hearts of the Noble Mashayekh of the Spiritual Paths. It is this Supreme Permission that permeates the spiritual practices and infuses them with their powerful barakah.

(Isti'dad) is closely connected to receptivity (infi'al). It is the readiness to receive what Allah Wills to send. This 'preparedness' was established in Pre-eternity through the Most Holy Emanation (Al Fayd al Aqdas) which gave the preparedness to the archetype itself.

(Murid). The one who desires Allah. The murid is the seeker of Reality who is under the direction of a Spiritual Guide (Murshid). He has entered the company of those who concentrate upon Allah through the Remembrance of His Most Holy Name 'Allah'.

(Nafs). The ego or the self or the soul. The nafs is that dimension of man which stands between the spirit which is light, and the physical body which is darkness. The spiritual struggle or combat is waged against the downward-pulling tendencies of the nafs which seduce the heart away from Allah. The nafs is also the domain of imagination. Allah is within our own selves, yet we do not see Allah. The work of the higher teaching is directed towards transforming the 'Lower Self' into the Higher 'Perfect Self' and 'seeing' Allah everywhere. There are seven stages of the self, seven postures in the ritual prayer, seven verses or 'signs' in the opening chapter of The Qur'an, and seven levels of knowledge, all of which are finely interconnected. Shaykh Mahmoud Taha of Sudan writes concerning the self: "This soul is immortal in essence despite the changes that befall it through different forms and at different times and places. At no time does the soul cease its quest for immortality - to be immortal in form as it is in essence. This story is . . . the story of every human being. However, we all have forgotten it. By 'forgetting' it is meant that it settled at the bottom of the unconscious and was then covered by a thick layer of illusions and fears that we inherited from the times of ignorance and superstition. There is no way that we can achieve our happiness unless we break through this thick layer. . . which prevents the forms of the unconscious to be reflected in the mirror of the conscious and hence reveal the greater truth, the truth of truths that is shrouded by the veils of light. This long story that flows from the unconscious is made of the same stuff as that of dreams. The Qur'an is made out of the same stuff. It was brought into existence only to remind us of our extraordinary story. He who remembers it will acquire knowledge beyond which there is no ignorance and an immortality beyond which there is no perishing".

(Murshid/Shaykh/Pir). The Murshid is a True Inheritor of the Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace). After having been taken to the Divine Presence during his ascension the slave has been returned, by Allah, to the creation to guide and perfect the still imperfect ones. He was taken up as a slave and returned as a slave and Murshid. The qualities of an authentic Murshid are those of his own Master and Teacher, the Holy Prophet himself. The sacred connection between a Murshid and his murids was established in Pre-Eternity and continues into Eternity. Because of the Murshid's own spiritual attainments his murids have the possibility of becoming travellers. The perfect Murshid is of The People of Blame and his murids sometimes also attain Perfection. For the murid, the Murshid is one of the 'signs on the horizons', the outward of his own inward. What he sees in the mirror of his Murshid is a reflection of what is within his own self. He may also see within the Murshid the good qualities and excellent character traits which are yet latent in himself.

(Himma). Intense Spiritual Resolve. This is the most powerful force contained within man. It is the sincere and dedicated application of all of one's efforts and strivings towards attaining the desired Object - Allah. The strength of this will results from its sincerity and the purity of its facing, its collectedness and its focusing on a specific matter. 'Himma' is a pure, active force in the human being and is found in the origin of his creation and nature, or else it is acquired and developed later. From the point of view of it being a force, it is capable of attachment and is therefore attached in accordance with the will of its owner. If one attaches one's 'himma' to the world, one achieves riches and position; if one attaches it to worship, one achieves stations and inspirations; and if it belongs to Allah, all attachments fall away and the aspiration becomes one. Al Himma is to turn totally to the Creative Truth without saying “I can’t” or with regards to the self, “what’s in it for me?” By using the means and the connections of work and the convictions of hope and to trust yourself with it totally. In the beginning, himma is that you have made firm your convictions towards obedience to Allah and fulfilling the promise of your repentance. It can develop from there and it is possible for the spiritual resolve to proceed through the following stages: The connection of one’s heart by the real blessing that never diminishes. Swaying the self from the diminishing desires. Seriousness in seeking the Truth when there is reluctance. With regards to conduct, himma is: 1. The desire to remain steadfast in the spiritual actions one performs. 2. With the continuation of visualision and the power of trust in Allah, by doing what you need to do, and you surrender to Him. With regards to manners, one should turn the himma totally towards proper behaviour in order to achieve the ultimate happiness and completeness. With regards to foundations, the himma will pull her owner towards the right of the Creative Truth by the power of ______________. And the peace and tranquillity of being with Allah will not stop her owner or cool down. Through their Spiritual Resolve the great friends of Allah possess the power to perform miracles. Yet, due to their knowledge, their slavehood and their perfect courtesy they refrain from exercising such spiritual resolve except when in compliance with a Divine Command. There can be no greater blessing for a human than the gift of being born into this earthly realm with the pre-eternal yearning to return to his Origin. It is the greatest gift that Allah gives to anyone. And, it is the highest luck, because this yearning, this himma, was established within the, as yet unformed soul, when it was still non-existent, (though existent), within the Knowledge of Allah. The opposites become united in such a human, who, though dwelling in an earthly body of clay and de­composition, has a yearning soul, composed of the noble virtues and immortal qualities. And for this Gift, the seeker will never be able to express his thanks to his Lord. He who has no spiritual aspiration or sincere will in seeking Allah in gratitude or in love cannot have an ambition to follow the Sufi Path of 'Friendship'.