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


(Riyasa). There are knowledges, such as the sciences of the mystery, which cannot be made manifest. When certain travellers come to know these sciences they seek leadership (riyasa) and superiority over others, desiring to display these sciences and practise them in the corporeal world. Such a desire is a sign of spiritual immaturity, discourtesy and also a display of Allah's deception. In this desire for leadership lies their destruction. The true leader is the slave who desires only Allah. He is a Divinely Inspired Master.

See also: Deception Deception of the ego Discourtesy Divinely Inspired Master Spiritual courtesy
(Makr). Allah's deception of His servant or the stratagem through which He tests mankind. Allah may give to a man the continuation of Divine favours despite that man's opposition to His command or Allah may grant knowledge to a servant but deprive him of the act of putting it into practice or Allah may grant the practice but deprive man of sincerity. The manifestation of signs or miracles without purpose or limit can also be a sign of Allah's makr. The Sufis are extremely wary of the Divine deception.
(Makr Nafsi). The deception of the ego. This deception is one of the greatest of barriers on the Path to Perfection. The downward-pulling tendencies of the lower-self (nafs) ceaselessly endeavour to exercise their power over the slave. The self is man's greatest enemy. It is a venomous snake and a cunning and treacherous adversary which will stoop to lying, deception, cajolery and flattery to coax the slave away from his Lord.
Su al adab - see 'Bad Manners'.
('Alim rabbani). A divinely inspired master. He is the one who has returned to the creations to guide and perfect the imperfect ones. His knowledge from Allah is spontaneous.
(Adab) is spiritual courtesy and gracious behaviour of the Path and perfect refinement of words and deeds. Adab is giving each thing and each moment its proper due. The science of the higher teaching is based upon adab, which encompasses all of human life. It extends from right behaviour with regard to the Sacred Law (Shari'a), right behaviour with one's fellow travellers, proper conduct towards the teaching and one's teacher, and reaches to unceasing spiritual courtesy to Allah Himself. The proper courtesy towards the Law is to stay within its boundaries, the proper conduct with regards to good actions is to complete the action and disconnect from it. Adab with regard to the Real is knowing what belongs to oneself and what belongs to Allah. Each moment and each situation has it's own adab. It has been said that the higher teaching is all adab and the greater your understanding and implementation of proper conduct is, the higher you are in the teaching.

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