Some terms in common use in Sufism.
Ihsân (إحسان)
“Ihsân” means “perfection” or “excellence” in conduct. Sufis invoke this term to encourage exemplary ethical behaviour and total devotion to God, worshipping God “as though they saw Him, for even if they do not see Him, He sees them”, in accordance with a famous hadith.
Taqwa (تقوى)
“Taqwa” means attentiveness and vigilance toward God, and more broadly an awakened consciousness. Sufis stress the importance of taqwa in daily life, encouraging constant vigilance and awareness of God’s presence, so as to guard against faults and deepen one’s relationship with the divine.
Haqîqa (حقيقة)
“Haqîqa” means “truth” or “ultimate reality”. In Sufism, this term evokes the knowledge of the divine reality, beyond superficial appearances.
Tawhîd (توحيد)
“Tawhîd” means “oneness” or “monotheism”, the central concept of Islam: the oneness of God. Sufis place particular emphasis on tawhîd not only as a theological belief but as a mystical experience of unity with the divine, seeing everything in the universe as a manifestation of the one divine reality. Tawhîd also has an inner aspect, for God says in the Qur’an: “Have you seen the one who takes his own desire as his god?” (25:43). Beyond the mere rejection of idols, it is a matter of setting the self aside, of becoming transparent, so as to let the divine light shine forth.
Ma’rifa (معرفة)
“Ma’rifa” means “knowledge” or “gnosis”. In Sufism, ma’rifa refers to intuitive, direct knowledge of God. Unlike intellectual knowledge (‘ilm), ma’rifa is understood as a personal, mystical experience of the divine, often attained through spiritual practices and inner purification.
Sabr (صبر)
“Sabr” means “patience” or “endurance”. Sufis emphasise the need for steadfastness on the spiritual path. Patience is essential to overcome the trials and difficulties on the road to the knowledge of God, allowing one to remain constant in spiritual practice.
Fanâ’ (فناء)
“Fanâ’” means “annihilation”. In Sufism, it refers to the annihilation of the ego or individual self in the divine reality. Sufis seek to attain the state of fanâ’ through meditation, dhikr and other spiritual practices, in order to free themselves from the illusion of separation from the divine.
Baqâ’ (بقاء)
“Baqâ’” means “subsistence” or “permanence”. After reaching the state of fanâ’, Sufis aim for the state of baqâ’, in which the individual, though annihilated and having set aside his individuality, subsists in the reality of God, acting in perfect accord with the divine will.
Sirr (سر)
“Sirr” means “secret”. In Sufism, this term refers to the inner secret of the soul, the most intimate place of the relationship between the believer and God. The sirr is often explored by Sufis in their meditations and introspective practices to discover the hidden truths of their being and their divine connection.
Ishq (عشق)
“Ishq” means “passionate love”. For Sufis, ishq represents the intense, ardent love for God. This love transcends ordinary love and becomes a driving force for attaining mystical union with the divine. Sufi poets, such as Rumi, frequently use this term to express their devotion and deep longing for communion with God.
Nûr (نور)
“Nûr” means “light”. Sufis see light as a metaphor for the divine presence and spiritual guidance. The term “Nûr” is often used to describe spiritual illuminations and the inner revelations received along the path.
Qalb (قلب)
“Qalb” means “heart”. In Sufism, the qalb is considered the centre of the human being and the place where the divine presence dwells. Sufi spiritual practices aim to purify the heart so that it becomes receptive to divine influences and able to reflect God’s love and light.
Rûh (روح)
“Rûh” means “spirit” or “[divine] breath”. The Sufi spiritual path aims to awaken and free this divine essence, allowing the individual to flourish and draw closer to his essential nature, which connects him to God.
Safar (سفر)
“Safar” means “journey”. Sufis use this term to describe the spiritual journey of the soul toward God. This journey is both inner and outer, symbolising the quest for purification, knowledge and union with the divine.
Wali (ولي)
“Wali” means “close one” or “protected one”, and in a Sufi context it designates a saint or spiritual master who has attained a high degree of closeness to God. Sufis venerate the awliyâ’ (plural of wali) as models of piety and guides on the spiritual path.
Murîd (مريد)
“Murîd” means “one who wills” or “disciple”. In Sufism, a murîd is a person who follows a spiritual path under the direction of a Sufi guide or master (murshid). The term underlines the disciple’s will and desire to draw closer to God.
Zuhd (زهد)
“Zuhd” means “asceticism”. Sufis practise zuhd to detach their hearts from material pleasures and worldly distractions, seeking to devote themselves fully to God and to the purification of the soul.
Hâl (حال)
“Hâl” means “state” or “condition”. In Sufism, it refers to the temporary spiritual states that believers experience during their spiritual progress. These states may include moments of deep meditation, ecstasy or “enstasy”.
Maqâm (مقام)
“Maqâm” means “station” or “position”. Unlike the hâl, the maqâmât (plural of maqâm) are permanent stages on the spiritual path that the Sufi reaches through constant effort and rigorous spiritual discipline.
Sulûk (سلوك)
“Sulûk” means “conduct” or “way”. It refers to the spiritual path the Sufi follows to attain closeness to God, involving disciplined practices, prayers and exemplary ethical conduct.
Mushâhada (مشاهدة)
“Mushâhada” means “vision” or “contemplation”. For Sufis, it is the act of seeing or contemplating God’s presence in all things. It is an advanced state of spiritual consciousness in which the Sufi perceives the divine reality beyond material appearances.
Ishrâq (إشراق)
“Ishrâq” means “illumination” or “radiance”. In Sufism, it refers to spiritual illumination and the awakening of divine consciousness. It is a mystical experience in which the Sufi receives the light of divine knowledge.
Kashf (كشف)
“Kashf” means “unveiling”. Sufis use this term to describe the revelation of spiritual truths and hidden divine realities. The kashf is a form of intuitive perception that allows the Sufi to see beyond the veils of illusion.
Tajalli (تجلي)
“Tajalli” means “manifestation” or “epiphany”. It is a central concept in Sufism, referring to the manifestation of the divine light in the heart of the believer, revealing God’s presence and the divine truth.
Bâtin (باطن)
“Bâtin” means “inner” or “hidden”. Sufis distinguish between the zâhir (outer) and the bâtin (inner), emphasising the inner, hidden dimension of the divine reality and of spiritual knowledge.
Dhikr (ذكر)
“Dhikr” means “remembrance”. It underlines the importance of the constant remembrance of God, through the repetition of His names and meditation on His attributes. In the Qur’an it is also contrasted with ghafla (heedlessness or unconsciousness), which gives it the further sense of “awareness”, for the remembrance of God also means keeping in consciousness the fact that He is present.
‘Ibâda (عبادة)
“‘Ibâda” means “worship” or “service”. Sufis regard all forms of worship — whether ritual prayers, dhikr or acts of charity — as means of drawing closer to God and of expressing their devotion.
Ridâ (رضا)
“Ridâ” means “satisfaction” or “contentment”. Sufis seek to attain a state of ridâ, accepting all divine decrees with gratitude and serenity, even in moments of difficulty.
Shukr (شكر)
“Shukr” means “thankfulness” or “gratitude”. Sufis stress the importance of gratitude toward God for all His blessings, regarding shukr as a form of worship.
Istighfâr (استغفار)
“Istighfâr” means “asking for forgiveness”. Sufis regularly practise istighfâr to seek God’s forgiveness for their faults and to purify their soul.
Hudûr (حضور)
“Hudûr” means “presence”. In the Sufi context, it refers to the constant presence of God in the believer’s life and to the awareness of that presence in all actions and thoughts.
Sidq (صدق)
“Sidq” means “sincerity”. Sufis value sincerity in all their actions and words, seeking to live an authentic life in accordance with the divine truth.
‘Irfân (عرفان)
“‘Irfân” means “knowledge” or “gnosis”. Similar to ma’rifa, this term designates an intuitive, mystical knowledge of God, acquired through spiritual experience and contemplation.
Mahabba (محبّة)
“Mahabba” means “love”. Sufis regard love for God as the chief engine of their spiritual quest, seeking to cultivate a deep and selfless love for the divine.
Nafs (نفس)
“Nafs” means “soul” or “ego”. In Sufism, the nafs represents the individual desires and ego that must be purified and transformed in order to attain a deeper relationship with God.
Wajd (وجد)
“Wajd” literally means “the act of finding”. It designates a form of “ecstasy” or “enstasy”. It is often a state of love for God, experienced during the practices of dhikr and meditation.
Karâma (كرامة)
“Karâma” means “miracle” or “grace”. In Sufism, it refers to the spiritual gifts or miracles granted to the saints (awliyâ’) as signs of divine favour.
Baraka (بركة)
“Baraka” means “blessing”. Sufis seek to draw baraka into their lives through acts of piety and charity and by following the spiritual teachings, seeing this blessing as a manifestation of divine grace.
‘Adl (عدل)
“‘Adl” means “justice”. Sufis strive to live according to the principles of divine justice, seeking to balance their lives and to treat others with fairness and compassion.
Sulûk (سلوك)
“Sulûk” means “conduct” or “way”. It refers to the spiritual path Sufis follow, including disciplined practices, prayers and exemplary ethical conduct.
Tawakkul (توكّل)
“Tawakkul” means “trust” or “trusting surrender”. Sufis advocate total trust in God, accepting the divine decrees and surrendering entirely to His wisdom and mercy.
Ikhlâs (إخلاص)
“Ikhlâs” means “sincerity” or “purity of intention”. Sufis strive to act with ikhlâs, with pure and sincere intentions in all their actions, seeking only God’s good pleasure.
Jihâd (جهاد)
“Jihâd” means “struggle” or “effort”. According to the prophetic tradition, the jihâd al-akbar (the greater struggle) is the inner struggle against the desires of the ego and worldly temptations, in order to attain spiritual purity.
Mîzân (ميزان)
“Mîzân” means “balance” or “equilibrium”. Sufis advocate balance in all aspects of life, seeking to maintain harmony between spiritual obligations and worldly responsibilities.
Wird (ورد)
“Wird” means “litany” or “invocation”. A wird is a series of prayers and dhikr that Sufis recite daily.
Tawba (توبة)
“Tawba” means “repentance”. Sufis attach great importance to sincere repentance as a way to purify the soul and draw closer to God.
Tasfiya (تصفية)
“Tasfiya” means “purification”. Sufis seek to purify their heart and soul of spiritual impurities through practices of devotion, repentance and dhikr.
Faqîr (فقير)
“Faqîr” means “poor” or “beggar”. Used by Sufis to refer to themselves, this term underlines the state of total destitution before God and detachment from material possessions.
Al-Ism al-A’zam (الاسم الأعظم)
“Al-Ism al-A’zam” means “the Greatest Name”. It is the divine name which, according to tradition, when invoked necessarily receives a response. This name remains mysterious, even if certain hadîths give clues for finding it.
Husn al-zann (حسن الظن)
“Husn al-zann” means “to have a good opinion”. Sufis encourage having a good opinion of God, believing in His mercy and benevolence, as well as maintaining positive thoughts toward others.
Tajrîd (تجريد)
“Tajrîd” means “detachment”. It is a state in which the Sufi detaches himself from material concerns and devotes himself entirely to the search for the divine truth.
Waqt (وقت)
“Waqt” means “moment” or “time”. Sufis attach great importance to the present moment, seeking to be fully conscious of God in every instant and to live in harmony with the present moment.
Sakîna (سكينة)
“Sakîna” means “peace” or “tranquillity”. Sufis seek the sakîna, an inner peace and tranquillity of the soul that come from closeness to God and from the trust they place in Him.
Hubb (حب)
“Hubb” means “love”. The love of God is at the heart of Sufi spirituality. Sufis aspire to develop a pure and deep love for God, regarding this love as the driving force of their spiritual quest.
Istiqâma (استقامة)
“Istiqâma” means “uprightness” or “rectitude”, or more precisely “the pursuit of rectitude” — that is, in one’s acts and beliefs.
Amâna (أمانة)
“Amâna” means “deposit of trust”. The divine spirit, or consciousness, is an amâna, which one should make secure (“آمن”) within oneself.
Rabbanî (ربّاني)
“Rabbanî” means “lordly” or “linked to God”. Sufis aspire to become rabbanî, in keeping with the Qur’anic injunction that says literally “كُونُوا رَبَّانِيِّينَ” (be rabbâniyyîn) (3:79) — that is, godly beings in constant connection with God, reflecting His attributes in their conduct.
Jalâl (جلال) and jamâl (جمال)
“Jalâl” and “jamâl” mean “majesty” and “beauty”. They are the Sufi equivalents of the masculine and feminine principles, or of the Yin and Yang of other traditions. The divine names may be names of jalâl or of jamâl, or may combine both aspects in varying proportions.
Latîf (لطيف)
“Latîf” is a divine name meaning “subtle” or “gracious”. Sufis aspire to embody the latîf, divine graciousness and subtlety, by developing deep sensitivity and compassion toward others.
Qalb al-Salîm (قلب السليم)
“Qalb al-Salîm” means “sound heart”. Sufis strive to develop a qalb al-salîm, a pure heart free of blemishes, able to receive and reflect the divine light.
Tafakkur (تفكر)
“Tafakkur” means “reflection” or “meditation”. Sufis practise tafakkur to contemplate the signs of God in the universe and in their own existence, thereby deepening their spiritual understanding.
Murâqaba (مراقبة)
“Murâqaba” means “watchfulness” or “inner vigilance”. It is a Sufi practice aimed at cultivating vigilance toward oneself on the one hand, and keeping the constant presence of God in consciousness on the other.
Firâsa (فراسة)
“Firâsa” means “intuition” or “discernment”. Sufis develop an intuitive capacity to perceive hidden truths and to discern spiritual realities behind appearances.
Yaqîn (يقين)
“Yaqîn” means “certainty”. Sufis aspire to attain a state of yaqîn, an absolute certainty in faith and in the knowledge of God, freeing their mind from all doubt.
Adab (أدب)
“Adab” means “etiquette” or “propriety”. Sufis place particular emphasis on adab, spiritual etiquette and moral conduct, living by the principles of courtesy, respect and dignity in all circumstances.
Tawfîq (توفيق)
“Tawfîq” means “success” or “providential help”.
Ishâra (إشارة)
“Ishâra” means “indication” or “sign”. Sufis seek out and interpret the ishârât, the divine signs and indications, in their daily life to guide their actions and decisions.
Basîra (بصيرة)
“Basîra” means “clairvoyance” or “inner vision”. Sufis develop the basîra, a capacity for inner vision and deep spiritual perception, allowing them to see beyond material appearances.
Hayba (هيبة)
“Hayba” means “reverential awe”. Sufis cultivate hayba toward God, a combination of deep respect and reverential awe, recognising His greatness and power.
Wisâl (وصال)
“Wisâl” means “bond” or “connection”. Sufis aspire not to mystical union with God, but to recover inwardly the bond with the divine that was never truly severed. It is a state of awareness of the intrinsic non-separation.