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

kashf
Unveiling

(Kashf). Unveiling or revelation is one of the types of direct experience through which Knowledge of Reality is unveiled to the heart of the slave and lover. In His Infinite Grace Allah gives His slave and lover a Divine Self-disclosure which not only increases his Knowledge of Allah but also increases his yearning and intense love of Allah. The great Sufis are called The People of Unveiling and Finding. Within the unveiling they find Allah. This unveiling and finding frequently occurs during the spiritual concert. In a moment, when it is perceived through unveiling that 'Allah is the singer and Allah is the hearer', the singer and the hearer become One, disappearing into Allah.

See also: Drinking Finding Inviting ecstasy Light Quenching Spiritual Concert Taste

Drinking ( shurb )

(Shurb) is the second stage in each station. The first is tasting (dhawq) and the third is quenching (ri). These three stages are experienced in each station before the salik travels onwards to the next station. The lover who drinks the Pure Wine of Divine Love never experiences quenching. His thirst is eternal.

Finding ( wijdan )

(Wijdan) comes from the same root as wujud (finding). It could be said that wujud is finding the Real in ecstasy.

Inviting ecstasy ( tawajud )

(Tawajud). Inviting ecstasy or 'rushing out to meet ecstasy half way'. The spiritual concert is one of the most powerful means through which ecstasy may be invited. The lover of Allah always contains an inner movement of yearning towards Allah. When Allah keeps His lover at a distance, this inner movement may be very slight. In his longing to be with his Beloved the lover of Allah will use all the available means to 'find' Allah again. This is tawajud. The hadith says, "Weep, and if ye weep not, then try to weep".

Light ( nur )

(Nur) is the created light which radiates from the Uncreated Light of Allah. When this light enters the heart it drives away the existent order thereby annihilating the inner eye from witnessing 'other-than-Allah'. For unveiling to take place the Light which comes from Allah must coincide with the light within the heart. If there is darkness within the heart, then it will not be able to match the Light from Allah. In such a case there is no unveiling, and Knowledge of Allah does not arrive in that heart. It is the Remembrance of Allah which polishes the heart and allows it to be filled with light. The Source of this Pure Light is the Absolute Darkness of the Essence Itself. The most complete and penetrating light is the light through which is unveiled what Allah means by the forms seen by the imagination in dreams.

Quenching ( ri )

(Ri). In the triad of terms connected to direct experience 'quenching' (ri) occupies the third place. The first is 'tasting' and the second is 'drinking'. Every station has its state of 'quenching' (ri), but for the people of 'no station' there is no permanent quenching of this thirst for Allah because Knowledge of Allah is infinite.

Spiritual Concert ( sama' )

(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.

Taste ( dhawq )

(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.

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