Category: Tasawwuf

Basic Terminology of Tasawwuf (اصتلاحات)

Dr. Nazeer Ahmed

Islamic history is not complete without a journey through the gardens of bliss nourished by tasawwuf. . From Timbuktu and Casablanca to Istanbul, Cairo, Baghdad, Samarqand, Multan, Lahore, Delhi, Sylhet, Kuala Lumpur and Aceh, no part of the world has been left untouched by the baraka (grace) of the Awliyah. Indeed, tasawwuf was the conduit for the introduction of Islam into Indonesia, Malaysia, India, Pakistan, Bangladesh, Nigeria, East Africa, Central Asia and Europe. Tasawwuf had a deep impact on the historical development of Christian, Jewish, Hindu and Sikh spirituality and it continues as a beacon of light in the modern world.

We are introducing our distinguished readers to the treasures of spirituality bequeathed to us by the great spiritual masters from the past. This is a deep ocean. One dives into it and discovers treasures of love, contentment, perseverance, generosity, forgiveness, and selfless service in accordance with his/her spiritual station. But as Mevlana Rumi said: “You are not a drop in the ocean; you are the ocean in a drop”. Let us dive into this ocean and partake of the jewels that our hearts can find.

Love is the central theme of tasawwuf. In a world rent asunder by conflict, tasawwuf is a bridge that offers an existential possibility to bring together people of different faiths, nationalities, colors, creeds and origin.

This first article offers a definition of some of the terminology of tasawwuf. We caution that some of the terms may appear too esoteric to the uninitiated. Nonetheless, we offer them here so that the reader may better understand the historical contributions of the great Sufi Shaikhs. We intend to expand and elaborate this terminology as we add more articles in this category.  

Some Introductory Definitions

‘Ilm: Knowledge, especially the inner knowledge of things

A’bd: A servant of Allah; a worshipper; one who adores Allah

A’lim: A person of knowledge; a shaikh; a scientist; an a’rif

A’mal: Action; it is what you do

A’ql: Reason; intellect

Arif: A scholar who has attained Mu’arifah (inner knowledge)

Akhira: The hereafter

Anayah: The ego; the “I” or “Me” in conversation

Awrad: Repetitive remembrance of the Names of Allah (also called Wazifah)

Ayah (Ayat): A Sign; A Sign in nature; A Sign within the Self; A passage of the Qur’an

Baraka: Grace; The Grace of God; the grace from the presence of the Prophet; the grace from a good deed; the grace from the presence of a Shaikh or a pious, loving elderly person;

Dhikr: Remembrance of the Most Beautiful Names of Allah. Dhikr can be silent or vocal in slow rhythmic, melodious tones

Duniya: the world; the ephemeral, enticing, deceiving world

Ehsan: Beauty, excellence, goodness; an attribute of Allah

Faqr: Poverty (as in Fakir); utter want before the presence of All

Fikr: Reflection; contemplation; consideration

Ghafr: Forgiveness; Allah is al Ghafoor (the most forgiving)

Hadara: To be present; to present one’s purified heart before the majesty of Allah

Haqeeqat: Reality; the Essence of things

Hijab: Screen or curtain; the screening of Allah’s essence by His own attributes

Jannah: heaven; to be in the presence of Allah

Jihad (j-h-d): to strive; to struggle; in tasawwuf it is often used to describe the unceasing struggle of the soul to ascend to divine presence

Jism (plural ajsam): The body; the senses

Kamal: Perfection (of the soul)

Kasab: What you earn through your actions

Kashaf: the lifting of a screen or curtain so that the Self receives a higher illumination from divine presence

Khilwah: Withdrawal; disengagement from attachment to the mundane world

Khushu’: Awe and wonder before Allah

Mohsin: A person who has inculcated Ehsan; a person who excels in doing good

Momin: One who has certainty of faith

Mu’arifah (Mu’arifat): Inner knowledge; knowledge of the essence of things

Muhibbah: Love.

Mureed: a student; one who seeks knowledge

Nafs: The soul; the Self; the Person; a comprehensive term that includes the senses, the mind and the heart

Nur: Light; the Light from Allah; knowledge

Nur e Muhammadi: The Light of Muhammad; the pristine light of creation; the first emanation from Allah’s Grace

Qalb: The heart; the seat of love; the container of Divine Names; that which turns either towards Allah or towards the world

Qawl: Word; the Word of Allah

Qawwal: One who recites the Word in a melodious voice

Qawwali: An ecstatic, highly developed musical form in Pakistan, India and Bangladesh dedicated to the praise of God and the Prophet (peace be upon him). Certain forms of Qawwali also exist in Iran, Turkey, Central Asia, Egypt and West Africa

Rab: The Creator, Sustainer and Cherisher; Allah

Rububiyet: the muqam (station) and attributes of the Rab

Ruh: The spirit given to us by God Almighty; the moving force of life

Sakina: Tranquility of the heart that comes from the presence of Allah

Salam: Peace that accompanies the presence of Allah; a Name of Allah

Saleem: Sound and wholesome; a sound heart that is presented before Allah

Salik: the student; the seeker; one who is on the path of suluk

Satr: covering; that which is covered up; to cover up (one’s defects)

Shaikh: a teacher who molds and nurtures the nafs and the qalb of a student

Shariah: The Law of Allah which governs Allah’s creation. There is Shariah as applied to human societies as there is Shariah which governs nature (the heavens and the earth)

Shukr: Thankfulness; gratitude

Sohbet: Companionship (of the pious)

Suluk: the path of tasawwuf; the method of tasawwuf

Tajalli: Manifestation of God’s Light; Epiphany

Tanzil (plural Tanzilat): The descent of divine Grace

Tareeeqa: A method and a process to get close to divine presence; a group dedicated to acquiring inner knowledge under the tutelage of a genuine Shaikh. The tareeqas that are most widely followed include: Qadariya, Chishtiya, Nakhshbandiya, Mevlaviya, Suhrwardiya, Tajaniya, Jazuliya. It is said that there are 40 tareeqas in the world. Tareeqas are not mutually exclusive; they are inclusive. They recognize the validity and sanctity of each approach. A person may belong to several tareeqas at once.

Tauba: Turning away from what is not good towards what is good; repentance

Tazkiya: Purification; purification of the heart. The purpose of tasawwuf is Tazkiya

Tazkiyatun–nafs: Purification of the Self from blameworthy attributes

U’ruj: The ascent of the soul to divine presence

Ubudiyet: Servanthood; the state and condition of the human

Wadud: The loving; an attribute of Allah; al Wadud is a Name of Allah

Wa Allahu A’lam wa astaghfirullahu Rabbi

Haal and Maqaam (حال و مقام)

• Haal (حال)- It is temporary and is a gift from Allah SWT. There is no role of one’s kasab (كسب) or amal (عمل) in achieving this haal.
• As the Quran states, Allah SWT chose the  Ambiya. Similarly, he chose Auliya as well. One Hadith states, Allah SWT tells Jibreel, I love so and so so please love that person.
• Hazrat Isa (AS) spoke as a child as this capability was granted by Allah SWT. Thus, haal (حال) here came before any amal (عمل) .
• These ahvaal (احوال ) are beyond aql (عقل)
• Maqaam – Maqaam (مقام) is a permanent state or station and a Salik may transition into a maqam due to the increasing frequency of haal (حال) and his aamaal ( اعمال). Maqam is not perfected until the salik begins to experience the haal of the next level
• Maqamaat are due to makasib (مكاسب)  and ahval are mawahib ( مواهب). 
• Wahbi (وهبي) is higher (افضل) than kasabi ( كسبي) as wahbi is the amal of Allah SWT.
• Maqamaat can be wahbi as well.
• Saying of Sayyidna Ali (Ra)
• Ahvaal (احوال ) are ulwi (علوي ) things and maqamaat are paths
• Ask about the paths to the heavens as I know them better than the paths of duniya.

In summary, haal (حال) is temporary and maqaam (مقام) is permanent.

Maqaams ( مقامات) :

1. Muhasiba  (مقامِ محاسبه )- Reflect on your zaat and take yourself into account. The Nafs may take over and make you forget your Muhasiba. There is like a yin and yang between Muhasiba and your Nafs. When there is Taufeeq of Allah SWT, the Nafs cannot interfere with your Muhasiba and it becomes your maqam. Haal (حال) is from Allah SWT and your deeds are helpful. Muhasiba is tauba which is the beginning.
    
2. Muraqaba (مقامِ مراقبه ) may be defined as doing fikr of Allah SWT by forgetting everything else. After reaching the maqam of Muhasiba, you may get a haal (حال)of Muraqaba. Once the fog of Ghaflat is removed, this haal (حال)turns into maqam of Muraqiba.

1. Mushahida (مقامِ مشاهده ) – Mushahida is witnessing the tajalliyaat ( تجليات  )of Allah SWT. When you are on the maqam of Muraqaba, you may get a gift of the haal (حال)of Mushahida. As the frequency of this haal (حال)increases, your muraqaba becomes even more strong and you start witnessing the tajalliyaat of Allah SWT and finally transition to the maqam of Mushahida. However, you are still uneasy (bechain) at this maqam. At this level the salik has reached the level of ‘Ayn-ul-Yaqeen’.

1. Fana (مقامِ فنا) – After the maqam of Mushahida, you may reach the maqam of Fana. You forget yourself and see Him everywhere and everything. It does not nauzubillah mean that you become part of Him but you forget your own existence. Also it doesn’t mean that your body is erased or disappears, it’s just the mental state. You forget (shu’ur, idrak and fahm) consciousness, recognition and understanding of the material world as only see the Tajalli of Haq swt  

1. Baqa (مقامِ بقا) – As the famous hadith in Bukhari states – I become his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes.

Summary – Become mustahkam or steadfast in your current maqaam (مقام) before thinking about other maqaams (مقامات). Even in zuhd, tawakkal or raza, haal (حال) and maqaams (مقامات) are required.

Zajar (زجر)

Zajar can be defined as a warning in your heart from Allah SWT. Ambiya are masoom and Auliya are mahfooz. Even if a sahgeera sin happens, Auliya are mahfooz as zajar comes to their heart and they immediately do Tauba. In other words, Zajar is the introduction or muqaddamah of Tauba. 

Types of Zajar

1. Ilm – Knowledge that this was wrong
2. Aql – Aql says it was wrong
3. Emaan – One realizes it should not have been done

A salik may experience his nafs overcoming the zajar and if he/she inclines towards the nafs then the feeling of zajar will be lost.

An example, a person may mistreat someone and later realizes that they made a mistake. Nafs might try to justify the treatment by thinking that the other person may have deserved it or they may be inferior to them.

Ta’yun & Aitbaar (تعين واعتبار)

• Establish  (تَعْيُنْ) – Allah SWT examining or knowing His own Self (ذات). It is of two types

• Dakhili – ( داخلي)
• Ijmali ( اجمالي)
• Wahdat (وحدت) – Found His own Wujood and said انا
• Tafseeli ( تفصيلي )
• Found His own Sifaat (صفات)
• Khariji (خارجي)
• Zuhoor ( ظهور )
• Souls
• Sifaat
• Misaal
• Human life is bain-ul-admain (بين العدمين), between two adams
• Aalam of Misaal
• Aalam of Barzakh
• Some Auliya can know the haal of Barzakh
• Some non-muslims can get to misaal but cannot access Barzakh
• Consideration (اعتبار) – Sufia have used this term to define the creation (khalq) as opposite of Haqiqah ( حقيقه ) when it is in the context of ‘Wujud’
• Anything that is like a shadow (ظِلّي)
• Anything that is like an illusion (وهم)
• Anything that is like a metaphor (مجاز)
• For our understanding, this world can be thought of as a result of the تَخَيٌُلْ of His dhat (zaat).
• Examples –
• Consider a chess board and all of it’s pieces made of wax. The pieces and the board are like اعتبار but the reality حقيقه  is wax.
• Whenever something like a spinning top is spun very fast, one might see circles around it which disappear when the spinning stops. These circles are an example of اعتبار
• The Quran says (Surah Shura – 31) – وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ
• In reality only Allah SWT is the Helper and Protector.
• Water by itself cannot quench thirst without the permission of Allah SWT
• When you are imagining something, nobody else is involved in that process. You can build our own world – neither fire nor water in this imagined world affects you. The things in this imaginary world do not change or affect you. You did not do Hulool (حُلُولْ) in this world but this world is also connected to you.
• Your reflection in the mirror does not affect you but is dependent on you.

Works or Acts of Allah SWT (اَفْعَال إِلٰهِ)

Ayah 37:96 – وَاللّٰهُ خَلَقَكُمۡ وَمَا تَعۡمَلُوۡنَ  in the Quran states that it is Allah SWT who created you and what you do.

A person is dependent on Asbab (أسباب) for reaching his/her goals in this world. For example, in order to create a box, a carpenter first creates a mental image of the box and then needs wood, iron and tools to create it. Allah SWT can create without any dependence on Asbab.

Stages or مَرَاتِبْ of Afaal-e-Ilahi

1. Ibdah (إِبْدأ) – This means originating something. There is no dependence on any Asbab or any previous model to copy. Ayah 2:117 – بَدِيۡعُ السَّمٰوٰتِ وَالۡاَرۡضِ . Allah SWT is the originator of the heavens and the earth.
2. Khalq (خَلقْ) – Creating something from other things (Asbab) in stages.
3. Sana’ (سَنَعْ) –  This means industry or converting one form to another with some changes.
4. Fael (فِعلْ) – This means act where the one doing the action of his own choosing (خُد مُخْتَار)
5. Amal (عَمَلْ) – This also means to act but the one doing the action is not doing it by choice or is not khud mukhtar. Aamil, the one who is doing the amal is the مُتِيعْ of Fayal who is the one doing the fael.

Types or  اقْسَام of Afaal-e-Ilahi

1. Zahiri (ظَاهرِي) – Apparent or something that can be perceived by our senses. Also known as Mahsusaat (محسؤسات)
2. Batini (بَاطِنِي) – Hidden. It is also known as Maqool (معقول)

Just as words have meaning, the Zahiri Afaal also have a Batin. In the Quran, Allah SWT first reminds us of the  Zahir like sun, moon, plants etc and then invites us towards the Batin like the Oneness of Allah SWT. 

To write words, you need letters. Once you learn letters, you need to learn the rules of putting words together till you can access books. A typical person is more inclined towards the Zahir. Allah’s Nemat or gifts are not complete when zahir does not point to Batin. Imaan cannot be complete only through accessing Zahir.

Allah SWT made humans a ‘khalifa’ or vicegerent on this earth. Acts or works are attributed to human beings in Zahir or Majaz (فَاعِل مَجَازِي) but the actual or haqiqi (فَاعِل حَقِيقِي) doer is Allah SWT.

Anfusi (أنْفُسِي) and Aafaqi (آفاقي)

Allah SWT says in the Quran (41:53) – سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ لَهُمْ أَنَّهُ الْحَقُّ 

Anfusi – This means pertaining to your own self.

Aafaqi – This means pertaining to the universe.

Sair Anfusi ( سير أنْفُسِي) – This means exploring  your own self.

Sair Aafaqi ( سير آفاقي ) –   This means exploring the universe.

The Divine Decree and Predestination ( القضاء والقدر)

Qaza (القضاء) – This literally means decree or final verdict. This is a hukum (حُكُمْ) of Allah SWT. All the kaifiyaat of created things are written in Lahuh-e-Mahfooz.

It is of two types:

1. Closed or twined (مَبْرُوْمْ) – This cannot be changed.
2. Pending or suspended (مُعَلَّقْ) – This can be changed by making dua to Allah SWT.

The above two categories only apply to creation (human beings). We should always be making du’a to Allah SWT as we don’t know which things are ‘mabroom’ or ‘moallaq’ in Qaza.

 Qadar (القدر) – This refers to the appointed time and other asbab (things) that come together for the implementation of Qaza or decree. To quote the words of a famous scholar from Hyderabad, Maulana Abdul Qadeer Siddiqui (RA), Qadr is the timetable of this universe.

Wa Allahu ‘Alam (Allah is the Knower).