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


(Mastur). Concealed or veiled or curtained. Being is One. Allah has Being and no thing is with Allah. He is the Manifest. The possible thing is concealed (mastur) by the Manifest within it. For the Men of Allah all that is seen is Allah while everything else is curtained (mastur). For the ordinary man all that is seen is the creation while Allah is the One Who is curtained (mastur). When the lover is under the influence of an inrush of knowledge he may become a 'madman' (majnun). Allah imprisons his rational faculties with Himself so that they are completely occupied by His Presence. The majnun is therefore curtained (mastur) from the governance of his rational faculties.

See also: Attracted one Inrush of knowledge Madness Rational madmen
(Jadhbi). The one who is attracted or 'grabbed' by Allah. He is the enraptured one, who during his rapture, is present with Allah.
(Warid). An inrush of knowledge and awareness. Every affair which enters the heart from any Divine Name is called a warid. During the collective dhikr and spiritual audition of the Sufi gatherings the dhakir and listener may be opened to powerful inrushes of knowledge and awareness. The effect of the warid depends upon the preparedness and capacity to receive it. A warid may produce absence or madness. The Great friends of Allah, those whose capacity is great, can receive a constant flow of these inrushes without the onlooker perceiving any external change.
(Junun). Temporary madness can arise due to the force of an 'inrush' which overpowers the senses. Majnun's longing and love for Layla, which rendered him 'insane', is one of the Sufis best-loved symbols of the lover's obsession with the Beloved. The lover who has been intoxicated by the Beloved's Name is good for nothing else! It appears to the world that he has lost his wits, but in truth he has become wise.
('Uqala al majanin). Inrushes of knowledge and awareness come from Allah to His slave. The manner in which the slave receives these inrushes depends upon the level he occupies. At the first level the inrush is greater than the slave's strength of soul. The inrush governs and controls him, turning him this way and that. If he remains in this state he is one who is 'mad' . The second level is that of the 'uqala al majanin, those who, though under the influence of the inrush, are nonetheless able to take care of their own physical needs. The third level is that of the Prophets and friends of Allah. Their capacity to receive is so great that the inrush does not control them.

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