Safah. Neglect of the (Divine) command.
Ẓulm. Putting a thing in a place that is not worthy of it.
`Adl. Putting everything in its proper place.
Malik. He with whose actions it is impossible to interfere.
Another class of terms requiring explanation are those which are commonly used by the Ṣúfís in a mystical sense that is not familiar to philologists.
Kháṭir. By kháṭir (passing thought) the Ṣúfís signify the occurrence in the mind of something which is quickly removed by another thought, and which its owner is able to repel from his mind. Those who have such thoughts follow the first thought in matters which come directly from God to Man. It is said that the thought occurred to Khayr Nassáj that Junayd was waiting at his door, but he wished to repel it. The same thought returned twice and thrice, whereupon he went out and discovered Junayd, who said to him: “If you had followed the first thought it would not have been necessary for me to stand here all this time.” How was Junayd acquainted with the thought which occurred to Khayr? This question has been asked, and has been answered by the remark that Junayd was Khayr’s spiritual director, and a spiritual director cannot fail to be acquainted with all that happens to one of his disciples.
Wáqi`a. By wáqi`a they signify a thought which appears in the mind and remains there, unlike kháṭir, and which the seeker has no means whatever of repelling: thus they say, khaṭara `alá qalbí, “it occurred to my mind,” but waqa`a fí qalbí, “it sank into my mind.” All minds are subject to kháṭir (passing thought), but wáqi`a is possible only in a mind that is entirely filled with the notion of God. Hence, when any obstacle appears to the novice on the Way to God, they call it “a fetter” (qayd) and say: “A wáqi`a has befallen him.” Philologists also use the term wáqi`a to signify any difficult question, and when it is answered satisfactorily they say, wáqi`a ḥall shud, “the difficulty is solved.” But the mystics say that wáqi`a is that which is insoluble, and that whatever is solved is a kháṭir, not a wáqi`a, since the obstacles which confront mystics are not unimportant matters on which varying judgments are continually being formed.
Ikhtiyár. By ikhtiyár they signify their preference of God’s choice to their own, i.e. they are content with the good and evil which God has chosen for them. A man’s preference of God’s choice is itself the result of God’s choice, for unless God had caused him to have no choice, he would never have let his own choice go. When Abú Yazíd was asked, “Who is the prince (amír)?” he replied, “He to whom no choice is left, and to whom God’s choice has become the only choice.” It is related that Junayd, having caught fever, implored God to give him health. A voice spoke in his heart: “Who art thou to plead in My kingdom and make a choice? I can manage My kingdom better than thou. Do thou choose My choice instead of coming forward with thine.”
Imtiḥán. By this expression they signify the probation of the hearts of the saints by diverse afflictions which come to them from God, such as fear, grief, contraction, awe, etc. God hath said: “They whose hearts God hath proved for piety’s sake: they shall win pardon and a great reward” (Kor. xlix, 3). This is a lofty grade.
Balá. By balá (affliction) they signify the probation of the bodies of God’s friends by diverse troubles and sicknesses and tribulations. The more severely a man is afflicted the nearer does he approach unto God, for affliction is the vesture of the saints and the cradle of the pure and the nourishment of the prophets. The Apostle said, “We prophets are the most afflicted of mankind;” and he also said, “The prophets are the most afflicted of mankind, then the saints, and then other men according to their respective ranks.” Balá is the name of a tribulation, which descends on the heart and body of a true believer and which is really a blessing; and inasmuch as the mystery thereof is concealed from him, he is divinely recompensed for supporting the pains thereof. Tribulation that befalls unbelievers is not affliction (balá), but misery (shaqáwat), and unbelievers never obtain relief from misery. The degree of balá is more honourable than that of imtiḥán, for imtiḥán affects the heart only, whereas balá affects both the heart and the body and is thus more powerful.