Some Terminology - Part Four
qalam: [qa(h)- la(h)m] - The Pen. This refers
to the metaphysical means through which differentiated manifestation is brought forth from
the Tablet of undifferentiated manifestation. Furthermore, the Pen refers to the Universal
Intellect or Muhammadan spirit which was the first thing that God created, and,
consequently, the "medium" through which dimensions of undifferentiated reality
are given formal expression in the realm of manifestation.
qalb: The aspect of the heart which is
susceptible to the influences of, on the one hand, the world and nafs, and, on the other
hand, the ruh or spirit. The qalb is the battleground on which an individual's personal
jihad or spiritual struggle takes place.
rasul: [ra(h)- sool] - A Prophet who has been
given a Message or Divine Revelation. Not all Prophets receive a Divine Revelation, and
those who do not receive such a Message are known as: nabi [na(h)- bee]. All Messengers are
Prophets, but not all Prophets are Messengers.
rida: [ri(h)- (z)tha - The maqam or station of
being spiritually satisfied and well-pleased with what Allah has bestowed.
ruh: [rooh] - The Spirit. The
spiritual seat of the human potential for loving Allah in such an intense and focused
fashion that nothing else matters except honouring the contracts, responsibilities, duties
and requirements of this love. The ruh seeks to win over the allegiance of the heart's
qalb away from the influences of the body and nafs, to which the qalb also is receptive.
sadaqah: [(s)tha(h)- da(h)- qah] - The giving of
charity in addition to that of zakat. For instance, the giving of charity on the occasion
of `Id marking the end of Ramadan is known as Sadaqah fitr. Sadaqah
can also be given, by those who can afford to do so, on the 1st of the lunar month of Safar.
salik: [sa(h)- li(h)k] - One who is journeying
on the Sufi Path. To journey on the path entails something beyond mere initiation. To be
salik, implies that some kind of progress has been made along the path toward
Self-realization.
Salikin: [Sa(h)- li(h)- ki(h)n] - Those servants
of Allah who, through God's Blessings, are spiritually sound and well-rooted.
Saum: [(s)thaum] - Obligatory fasting. This
occurs during the ninth month of the lunar calendar - namely, Ramadan. If one is
not travelling, ill or pregnant, then every individual, both woman and man, who has
reached the age of reason, bears the responsibility of observing the fast during the
designated month.
The fast
begins approximately 1 and 1/2 to two hours before the rising of the sun. It ends when the
sun has completely set.
During
this period of time, the individual cannot eat, drink, take medicine, smoke, or chew gum.
In addition, sexual relations between husband and wife, which otherwise might be
permissible, cannot take place.
Before the
fast begins, the sunnah or tradition of the Prophet was to have a very light meal known as
sahri [sah- ree]. When the day of
fasting is over, one breaks the fast with a small amount of food, such as three dates.
This process of breaking the fast is referred to as iftar.
Aside from
refraining from food, drink and sexual relations, the individual should resist becoming
entangled in the machinations of nafs, dunya and Iblis. It is not just the mouth, stomach
and sexual organs which should fast, the eyes, ears, intentions, desires, thoughts and
emotions should fast as well.
Shari'at: [Sha(h)- ree- a(h)t] - This refers to
Divine Law in its entirety and on every level of existence. Many muslims think of Shari'at
only in an exoteric or outwardly legal sense which deals with what is permissible, not
permissible and required of an individual to live in accordance with Divine Law.
In
reality, Shari'at encompasses everything which has to do with helping the individual to
realize one's fitra or primordial nature. The outer, exoteric
aspect of Islam is only the first step in the struggle to unveil one's primordial
spiritual nature or potential. Tariqat (the inner path or way) and Haqiqat (the Truth or Reality) are both expressions of the depths inherent in
Shari'at.
shirk: [shi(h)rk] - To associate partners with,
or ascribe partners to, Allah. This is a fundamental breech of the basic pillar of Islam,
in general, and the Sufi path, in particular - namely, to bear witness that there is no
reality but Allah.
sirr: [si(h)rr] - The secret; a spiritual
faculty that is said to be the locus of witnessing. As such, the sirr is one of the
experiential modalities through which a Sufi, God willing, spiritual engages Allah. When
the sirr is emptied of other than Allah, it becomes the guardian and protector of the
heart and ensures that nothing other than the remembrance of Allah enters into the heart.
silsilah: [sil- si(h)- lah] - The chain of
spiritual authority, made up of successive shayks, which constitutes the locus through
which Divine Baraka is transmitted to initiates of that silsilah. This chain of spiritual
authority can be traced back to the Prophet and his household (i.e., Hazrat Ali, Hazrat
Hasan, Hazrat Hussein, and Hazrat Bibi Fatima, may Allah be please with all of them).
Ultimately, in order to be authorized to give instruction and guidance concerning the Sufi
path, silsilahs must receive a spiritual mandate to do so from Allah via Prophet Muhammad.
sobriety: A spiritual condition in which the
individual is, inwardly, spiritually intoxicated, but who is, outwardly, sober and,
therefore, capable of interacting with people in a constructive, productive and competent
fashion. In a sense, these people have a foot in both the world of spirituality, as well
as in the every-day-world, such that these individuals can, by the Grace of God, help the
people of the every-day-world by means of the former people's rootedness in the realities
of the spiritual realm.
suluk: [su(h)- look] - The spiritual journey.
sunnah: [soon- nah] - This refers to the actions
of the Prophet Muhammad (peace be upon him) which, along with the Qur'an, serve as the
basis for the model of life of a Sufi. One attempts to follow the example (in both an
inner, as well as an outer sense) of the Prophet, as exemplified in his actions or sunnah.
tafsir: [ta(h)f- si(h)r] - A process of
commenting on the historical and social conditions surrounding the emergence of various
verses of Quranic revelation. One should never use tafsir as a way of interpreting the
Qur'an.
tajalli: [ta(h)- ja(h)l- lee] - The ways in which
the Names and Attributes of Divinity are manifested through any given locus of
manifestation. In fact, the locus, itself, constitutes a tajalli. Indeed, the entire
nature of both form and the processes which arise in conjunction with such a form are all
expressions of tajalli.
taqwa: [ta(h)q- waa] - A condition of spiritual
piety which gives expression to an intensely humble quality in the life, understanding,
intentions, and actions of one who has a respectful fear of, and awe toward, the majesty
and beauty of Allah.
tasawwuf: [tas- aw- wu(h)f] - The proper term for
the empirical Islamic mystical science concerning the soul's journeying to Allah through
an initiatory relationship with an authorized spiritual guide.
tawfiq: [ta(h)w- fi(h)q] - The enabling power
which comes from Allah and permits the individual to do what needs to be done along the
Path to nearness to Divinity.
tawhid: [ta(h)w- heed] - The principle of
Divine Unity which reconciles metaphysical opposites, together with the differences among
various dimensions of the created universe, in a harmonious and seamless expression of the
Names and Attributes of Allah.
ta'wil: [ta(h)'- wi(h)l] - interpretation of the
Qur'an. One should not try to interpret the Qur'an by imposing one's ideas onto the
meanings of the Qur'an. Instead, one should try to become receptive to Allah's message and
let Allah teach one concerning the various layers and levels of meaning of the Qur'an.
To the
extent one interprets the Qur'an, one is far from the Truth inherent in this revelation.
One will never be able to penetrate, by means of any process of interpretive exploration,
into the significance of Quranic verses because God alone knows the meanings or kernels
of the Qur'an, and God will not share any aspect of these meanings with the individual who
insists on imposing himself or herself onto the text of the Qur'an.
Ummah: [oom- mah] - The community of Islam
which is made up of: muslim; mu'min and mohsin.
`umrah: [`u(h)m- rah] - Sometimes referred to as
the lesser Hajj. It consists largely of tawaf (i.e., the circumambulation of the Ka'ba) seven times, together with the
observance of Sa`i or the running between the hillocks, Safa
and Marwa seven times. In each case, various prayers are recited or said while performing
these rites.
`Umrah can
be performed at any time of the year and as often as one likes. The only time which `umrah
is not being observed by many people in the Great Mosque in Mecca is during the saying of
the five daily obligatory prayers which are said in congregation.
veils: The physical, emotional, conceptual,
intellectual, motivational, intentional and spiritual obstacles which conceal the
Ever-present nearness of Divine Reality.
wahy: [wa(h)- hee] - Revelation from God, to a
Prophet, through the agency of the Archangel Jibril [Ji(h)- bri(h)l] or Gabriel (peace be
upon him). This includes: the Qur'an,
given to Muhammad (peace be upon him); the Injil
or Gospel given to Jesus (peace be upon him); the Torah given to Moses (peace be upon him); the Zaboor or Psalms given to David (peace be upon
him), and the Sahifah given to Ibrahim (peace be upon him).
yaqin: [ya(h)- qeen] - the state or station of
certainty. There are different kinds of yaqin. (a) ilm al-yaqin: the certainty of knowledge which comes
from various kinds of proof. (b) `ayn al-yaqin: the certainty which arises from direct spiritual experience as a result
of contemplation, sometimes referred to as the `eye of certainty'. (c) haqq al-yaqin: the certainty which comes from being
immersed in the reality of Truth as a result of the contemplative glance of the Real.
zikr: [zi(h)- k(h)r] - The remembrance of God.
Although this normally refers to the process of chanting either the Names of God or verses
of the Qur'an which focus on some dimension of one's relationship to Allah, the nature of
remembrance can encompass all activities which are done with the sincere intention of
submitting to, and being aware of, Allah.
Zikr is
rooted in niyat [ni(h)- ya(h)t] or intention. If one does
something with an intention which is coloured by one's awareness of Allah, then the
intention gives expression to, and supports, activities of remembrance, whatever the
particular form of these activities may be.
| Terminology - Part 1 | Terminology - Part 2 | Terminology - Part 3 |
| Return to Sufi Compassion Menu |
|
