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Aarif: One who enjoy cognition of God and His Attibutes. Ain-ul-Yaqeen: if the viewer aware of his reflection in the mirror but is ignora nt of the realities of the mirror, the reflection and that of himself. Then this state is termed as Ain-ul-yaqeen. Alaml-e-Aaraf: Man s station after leaving this physical worls of matter. The plac e where man resides after death. Alame-e-Arwah: Realm of the souls. Alam-e-Burzakh: The intermediatory phase between Loh-e-mahfooz and the material world. The place, after Loh-e-mahfooz, from where the programmes for individuals are relayed. Alam-e-Ghaib: The unseen realm or the spiritual world and the non-serial time ar e termed are termed as Alam-e-ghaib. Alam-e-Jabroot: Realm of Omnipotency. Alam-e-Lahoot: Realm of Divinity. Alam-e-Malkoot: Angelic Realm. Alam-e-Noor: The realm of invisible lights. Alham (also written as Elham): State of that intuitive information when somethin g is inspired to people who are not prophet. Alliyeen: (sublime state) this term indicates sublime characters and a state in which one would learn to use the refined senses of the soul. Bay't: Initiation; the acceptance of a student into a consecrated Order, the lin king of the being of the student with that of the teacher and with the Chain of Transmission of the Esoteric School and the Spiritual Hierarchy, where the teach er assumes a certain responsibility in the unfoldment of the student and the stu dent reaffirms the covenant made by the soul in pre-eternity dedicating itself t o becoming an instrument for the transfiguration of the world. Dervish: Originally a reference to the experience of opening the door in the mor ning to find a guy in a patched cloak camped in the recessed doorway of your hou se. Means, variously and according to context, an initiate of a Sufi school, one such possessing a particularly uncompromising attitude toward Truth, or someone having crossed the threshold of enlightenment. Dua: Supplication. Fana: Annihilation. Fana has three grades in Sufism, which are Fana-fi-Shaikh (E ffacement in Teacher); Fana-fi-Rasul (Effacement in the Prophet), Fana-fi-Llah ( Effacement in God). The master of this process is said to be in a condition of B aqa', "subsistence" in the Divine. Faqir (Also be written as Fakir): A Dervish. Fikr: Thinking.

Haqiqat-e-Muhammadia: (Muhammadan Reality) The state of cosmic unconsciousness o r the first conscious which was explored for the first time by Muhammad, the hol y prophet of Islam (P.B.U.H.). The same is also termed as haqiqat-ul-haqaique (R eality of the facts) by the Sufis. Haq-ul-Yaqeen: True reality. When a viewer is aware of the factual reality of hi mself and what is being witnessed by him. Hijab-e-Mehmood: The final boundary of the access of human knowledge. This realm is beyond the reach and access of the flight of even most Intimate Angles. Hazrat: (Also be written as Hadhrat): This is an honorific, generally given to g reat teachers who have passed from the earth. In proper usage, this preceeds des ignations of rank and title. Hu: The Living presence of God. Ishq: Love, that crosses all limits. And extreme love. Jalal: Wrathfulness. Jamal: Amiableness. Ilm-e-Husooli: The knowledge which is related with this phenomenal material worl d only. Collection of all the science concerning the physical world is referred as Ilm-e-hasooli Ilm-e-Huzoori: The knowledge that is directly granted to man by God and enables him to explore the worlds and realms existing beyond this limited world of matte r. Ilm-e-Ladduni: A Sufistic term concerning the knowledge of Elohistic Names and d elegation of powers to enact vicegerency of God. Ilm-e-Nabowat: The presented Knowledge when it is granted to Prophet is called t he vatic knowledge. Revelation (Wahi) is particular for prophets. The knowledge revealed upon prophets. Ilm-e-Qalum: The knowledge concerning the realities of a science. This knowledge , in rank, is the most exalted state of knowledge and enable to creat, control a nd administer anything without any obligation of resources of means. It is also called Incumbent and is a record of divinitional knowledge pertaining to all tim es of universe. The knowledge in which universe existed in the form of oneiric e xistences is the Ilm-e-qalum. Illm-ul-Yaqeen: when one starts observing he learns about something present befo re him. He might not be aware of the factual reality of what he is witnessing bu t he has this knowledge that he is witnessing something. Istadraj: Any metaphysical change induced willfully for minor gains with in the limits of manifested world. It is quit temporary in its lasting and affects. Istaghna: Astate of mind when it is detached from all its associations and is ma de to be dependent God only. Since no mental ties and association remain there a ny longer the mind stays empty from worldly thoughts. This is known as vacating one s mind or simply empty mindedness. Jinn: Creatures of the world of simple nasmathey have more accessibility than an gles and people who have not learnt to explore their inner world.

Jazb: Man and jinns can be associated with their Lord Creator in two ways. One o f them is that they are attract ad drawn towar d their creator in a state of rap tness. In tht state of raptness they become oblivious of every thing other then their lord. Karamat: Miracle. Any extraordinary y or Meta Physical feat performe dby people who are not prophets, is termed as Karamat. Performance of such deed takes withi n the range of one of the three channels of Black Drafts, Abstraction and Eviden ce. Kashf: Something known intuitively in its real perspective. To observe or witnes s that which material eyes do not see. Khalq: Formationor to create. The second section of creativity in Divine Adminis tration. It is also used to indicate a constract with time which is called Amr a nd Space which is called Khalq. Kitab-ul-Marqoom: The written Book. The record of man s sublime and depressive dee ds and characters is termed as the written book. It is the record of events in t otal line of life since birth till death. Kitab-ul-Mubeen: Book-open & clear. The secret plan and origin of all the manife station. It is complete picture of all times since Eternity (The remotest Beginn ig) to Infinity (The remotest Ending) Laila-tul-Qadr: Night of Power. S tate of Nocturnal senses when the powerful per ception name Laila-tul-qadr is achieved. It is that powerful perception which en ables us to observe an activity that takes place in a femto second. Latifa (Lata'if is the plural): According to Sufi Masters, human soul has six po ints or generators in it. They are most commonly known as "Lata'if-e-Sitta" in S ufism. According to Sufi mystics, a human soul consists of three layers or circl es, and every layer or circle has two Lata'if, e.g. 1. First circle is composed of Latifa-e-Akhfa and Latifa-e-Khafi. 2. Second circle is made of Latifa-e-sirri and Latifa-e-Roohi. 3. Third circle consists of Latifa-e-Qalbi and Latifa-e-Nafsi.

Majzub: God intoxicated man, who is completely absorbed in God. Muraqabah: Meditation. Murid: A sdudent of Sufi School. Murshid: Spiritual Teacher. Nisma: Aura. Na'soot: Phenomenal world, or the material world as comprehended by diurnal sens es. Nisbat-e-Awaisiya: A correlation to receive knowledge from the souls without use of any material body as aintermediatory means. Noor (Also be written as Nur): It is t hat form of hidden light which can not on ly sighted but also help in seeing the other hidden lights like that of Nasma. I

t is formed from Tajalli and forms the other lights. Pir: A Sufi Master, or a Spiritual Teacher. Qalandar: Qalander is a person who enjoys a neutral and free mind. He is such a person who after liberating from saptio-temporal restr aints learns to have a di rect link with God., Almighty. He establishes his link with his Lord Creator wit hout loosing his touch with the creatures. Rooh (Also be written as Ruh): When the single point containing eternal indicate s comes into motion it is called soul. With the commencement of movement, the te mporal and spatial dis tances are produced in the single point. Rooh-e-Haywani: Animal Soul. This part of the soul has the recor of every activi ty of life. It is also termed as Joviya. These th ree par t s of sould are like thr ee rings of ligh infused in one another and are collectively called the soul , the indivisible entity , Lord s edict of simply the man. Rooh-e-Insani: Human Soul. This par t of the soul is inscribed with commands cha racterizing the life. It is also t ermed as Ayan. Ruya: Vision or dream. Sahib-e-Sahood: One who can observe and see what is not percieveable by ordinary material senses, as and when intended. Salik: A student of Sufism. Sama': The sacred assembly of the Sufi dervishes, originally for the purpose of listening to consciousness-expanding music, under the guidance of and in rapport with a Shaikh. Shaikh: Sufi Master. Sidra-tul-Muntaha: It symbolizes the final limit and range of the flight of angl es. And only man as vicevergent of God has the ability to be there - not only th ere but much more ahead than that. Silsila: The "Chain of Transmission" or initiatic lineage of the Masters of a Su fi school. Also called Sufi Order. Tadalla: Formation of Holy Appellations by the Attributes of God, in terms of su fi, is called Tadalla. Ever particle of existent s is encompassed by Elohistic A ttributes in the form Divine Inclination. Reflection of Elohistic knowledge of T ajalli (Beautification Vision) is inscribed in Firmly affixed Inscription (Sabit a) It is the fourth section of divine administrative policy in which regulatory decisions ar e compiled and finalized. Tajalli: Beatific vision of God. Tasarruf: Conductivity Influence.. Tasawwuf: Sufism. Tauhid: Onness of God. Urs: The passing of a Sufi saint, seen as the ultimate unification with God the Beloved; also, the anniversary of same. The urs of the founder and of great sain ts of a lineage are traditionally times of celebration by the members of that sc hool.

Wahi: Revelation. Wajib-ul-Wajood: Indispensable Being. It is a state of the beatific Vision of Go d. It is not the supreme Being of God. It is that Beatific Vision which is the b asis of the attributes of God and it is associated with the supreme Being of God . Wajood-e-Ruya: Oneiric Existence. Warood: Reminiscence or the state of observation through closed eyes is termed a s warood. Zahir-ul-Wajood: External Self. That form of existence which is existing as the basis of this Phenomenal world. It has two stages of three invisible and three v isible realms. Zikr (Alsi be written as Dikr): Rmemberance of God, by some specific practices.