Taḥallí. Imitation of praiseworthy people in word and deed. The Apostle said: “Faith is not acquired by taḥallí (adorning one’s self with the qualities of others) and tamanní (wishing), but it is that which sinks deep into the heart and is verified by action.” Taḥallí, then, is to imitate people without really acting like them. Those who seem to be what they are not will soon be put to shame, and their secret character will be revealed. In the view of spiritualists, however, they are already disgraced and their secret character is clear.
Tajallí. The blessed effect of Divine illumination on the hearts of the blest, whereby they are made capable of seeing God with their hearts. The difference between spiritual vision (ru´yat ba-dil) and actual vision (ru´yat-i `iyán) is this, that those who experience tajallí (manifestation of God) see or do not see, according as they wish, or see at one time and do not see at another time, while those who experience actual vision in Paradise cannot but see, even though they wish not to see; for it is possible that tajallí should be hidden, whereas ru´yat (vision) cannot possibly be veiled.
Takhallí. Turning away from distractions which prevent a man from attaining to God. One of these is the present world, of which he should empty his hands; another is desire for the next world, of which he should empty his heart; a third is indulgence in vanity, of which he should empty his spirit; and a fourth is association with created beings, of which he should empty himself and from the thought of which he should disengage his mind.
Shurúd. The meaning of shurúd is “seeking restlessly to escape from (worldly) corruptions and veils”; for all the misfortunes of the seeker arise from his being veiled, and when the veil is lifted he becomes united with God. The Ṣúfís apply the term shurúd to his becoming unveiled (isfár) and his using every resource for that purpose; for in the beginning, i.e. in search, he is more restless; in the end, i.e. in union, he becomes more steadfast.
Quṣúd. By quṣúd (aims) they signify perfect resolution to seek the reality of the object of search. The aims of the Ṣúfís do not depend on motion and rest, because the lover, although he be at rest in love, is still pursuing an aim (qáṣid). In this respect the Ṣúfís differ from ordinary men, whose aims produce in them some effect outwardly or inwardly; whereas the lovers of God seek Him without any cause and pursue their aim without movement of their own, and all their qualities are directed towards that goal. Where love exists, all is an aim.
Iṣṭiná`. By this term they mean that God makes a man faultless through the annihilation of all his selfish interests and sensual pleasures, and transforms in him the attributes of his lower soul, so that he becomes selfless. This degree belongs exclusively to the prophets, but some Shaykhs hold that it may be attained by the saints also.
Iṣṭifá. This signifies that God makes a man’s heart empty to receive the knowledge of Himself, so that His knowledge (ma`rifat) diffuses its purity through his heart. In this degree all believers, the vulgar as well as the elect, are alike, whether they are sinful or pious or saints or prophets, for God hath said: “We have given the Book as a heritage unto those of our servants whom We have chosen (iṣṭafayná): some of them are they who injure their own souls; some are they who keep the mean; and some are they who excel in good works” (Kor. xxxv, 29).
Iṣṭilám. The manifestations (tajalliyát) of God which cause a man to be entirely overpowered by a merciful probation (imtiḥán), while his will is reduced to naught. Qalb-i mumtaḥan, “a proved heart,” and qalb-i muṣṭalam, “a destroyed heart,” bear the same meaning, although in the current usage of Ṣúfí phraseology iṣṭilám is more particular and exquisite than imtiḥán.
Rayn. A veil on the heart, i.e. the veil of infidelity and error, which cannot be removed except by faith. God hath said, describing the hearts of the unbelievers (Kor. lxxxiii, 14): “By no means, but what they used to do hath covered their hearts” (rána `alá qulúbihim). Some have said that rayn cannot possibly be removed in any manner, since the hearts of unbelievers are not capable of receiving Islam, and those who do receive it must have been, in the foreknowledge of God, true believers.
Ghayn. A veil on the heart which is removed by asking pardon of God. It may be either thin or dense. The latter is for those who forget (God) and commit great sins; the former is for all, not excepting saint or prophet. Did not the Apostle say, “Verily, my heart is obscured (yughánu `alá qalbí), and verily I ask pardon of God a hundred times every day.” For removing the dense veil a proper repentance is necessary, and for removing the thin veil a sincere return to God. Repentance (tawbat) is a turning back from disobedience to obedience, and return (rujú`) is a turning back from self to God. Repentance is repentance from sin: the sin of common men is opposition to God’s command, while the sin of lovers (of God) is opposition to God’s will: therefore, the sin of common men is disobedience, and that of lovers is consciousness of their own existence. If anyone turns back from wrong to right, they say, “He is repentant (tá´ib);” but if anyone turns back from what is right to what is more right, they say, “He is returning (á´ib).“ All this I have set forth in the chapter on repentance.