Prophetic Words & Phrases

Version 1.1  Nov 2004.

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This word is made up of two; the article ‘Al’ which is ‘the’ and the word ‘Ilāh that precisely means deity. Al+Ilāh is fused into a single word Allah that means singular deity or one God.
Nonbeing, nothingness and nihility.

‘Āref, ‘Arafa, ‘Orf
The root of this word is ‘Arafa which means ‘to get to know’ or ‘to recognize’. In Sufism this word is meant to know one’s Self which consequently dictates to know one’s Lord since the Prophet Mohammad Peace Be Upon Him said, “The one who got to know (‘Arafa) his Self got to know the his Lord”.

Words like Cognition, Cognizance, Gnosis, Gnostics or Noesis are good translations. 

So the word ‘Āref means the one who has come to know the Lord through knowing himself. I found an Italian word, admitted into English, which is the best translation i.e. Cognoscente or Divine Cognoscente pl. Cognoscenti.

The root of this word is ‘Adala which means ‘to act justly or equitably’. ‘Aadel is the one who is just and one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. the Most Indiscriminately Just and Equitable.

Singular, One, Digit 1. Ahad is one the Beautiful Names of Allah and an Attribute (Sifat) i.e. The Singular One.

Last, end, conclusion, ultimate, extreme. It is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. The Ultimate Last End which the End of all ends, the Last of last(s) there nothing that ends after It.

Highest (both physical height and in complexity opposed to elementary), uppermost, elevated, noble and the Excellency and exalted.  It is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. The Most High in all aspects with Uppermost power The Noble Excellency Exalted Elevated above all.

Universal broad and general. This term is used often to indicate a general-purpose universal purpose as opposed to a specialized purpose.

Al-Anāniah is a term roughly means Self-Importance or Persona or Ego. According to Sheikh Suhrawardi founder of the Philosophy of Ishrāq (Illuminism) Al-Anāniah is a Singleton Divine Light shining upon the universe and human beings, a Self-Understander (Modrek) Light conscious of itself, forming some kind of consciousness about one’s Self one’s own existence. (Source Sajjadi’s Sufi Terminologies)

This word is a sample of Islamic/Sufi philosophical innovations: ‘Āredh (Transporter: External to Essence). When we say “Man is a talking animal”, the “talking animal” is the transporter and the man is the Mahmool (carried). When we say, “Humans probably do such & such” the Probability is the transporter and humans are Mahmool (carried) by chances and probabilities. In order for the transporter to be ‘Āredh it should be external to the essence Mahmool (carried) e.g. probability is external to the essence of the humans.

Throne, please see: 

‘Ālam Amer
The Realm of Fate & Decree.

To comprehend, understand, grasp, reason, perception or attainment. However in Sufi literature the term Prehension is more suitable as a philosophical translation. This effort is at its infancy so please understand it is work in progress.

What is Prehension? I borrowed this word from “Process and Reality” by Alfred North Whitehead who developed a philosophy similar to the Shrodinger’s Quantum mechanics.

Prehension -- category of existence representing the concrete fact of relatedness. The most fundamental type of perception in which a subject perceives all relevant past actual and eternal objects.

The way in which we perceive things, the meaning we attach to them, the way we integrate these sensory impressions into a coherent whole involves, as Kant would say, the spontaneous activity of the mind organizing its sensations.  Whitehead suggests that this model of perception can be generalized as our model for understanding all causation. Therefore, he takes the word "apprehension", a conscious taking account of other things, and [modifies it to create the word] “Prehension". Prehension is the opposite of the way we generally perceive causation. Therefore, if A causes B, the B prehends A.

In the Genetic Theory, the cell is exhibited as appropriating for the foundation of its existence, the various elements of the universe out of which it arises. Each process of appropriation of a particular element is termed a Prehension. (Alfred North Whitehead, Process & Reality)

I believe Whitehead’s languages is more suitable for Sufi translations:
  1. The word "prehension" is created by dropping the first syllable from "apprehension." Prehension is a part or aspect of the more or less complex whole which is an act of awareness. It is the element of pure givenness in this act; experience as the having of an object. An experience for Whitehead is a unitary event or process termed an "actual entity" or "occasion [of experience]." Every concrete thing which is given to or prehended by an entity is a prior event or actual entity, or a group of such entities. Contemporary events are not, strictly speaking, prehended, nor are occasions subsequent to the act of prehending. Thus memory and perception are alike in that the object of both is in the past. This assimilation of perception to memory is a highly original element in the doctrine.
  2. In his An Interpretation of Whitehead's Metaphysics, p. 12, William A. Christian writes: A prehension is an operation in which an actual entity "grasps" some other entity (actual or nonfactual) and makes that entity an object of its experience. . . . A prehension is a "concrete fact of relatedness." It has a subject (the prehending actual entity), an object or datum that is prehended , and a subjective form. The subjective form of a prehension is the particular manner in which that subject prehends that object. Subjective forms are forms of emotion, consciousness, purpose, etc. A prehension need not be conscious--indeed, most prehensions are not. 
  3. Peter Farleigh, in his "Whitehead's Even More Dangerous Idea", says: Consider the act of perception. It is by perception, and this involves cognition, intentionality and affective tone, that we take account of our environment. I look at a pencil in front of me, for example. I have an immediate sense of its overall look-its shape, its length, its color. The pencil is set against a background of my desk and other things in my field of vision, but not things I am at that moment acutely aware of. Also I am only vaguely aware of my body and its relation to the desk and pen. In seeing the pencil, too, whole streams of associative memories are stirred. All of these perceptions and memories are gathered together into the unity, which is this single percipient event-a 'specious present'. The focal point or center of this event being my body. The pencil and the background, as well as the memories, are all internal constituents of my experience, and are therefore causally efficacious of that experiential event. They are said to be internally related to this event. Those objects at that moment are unaffected by my act of perception and so are said to be externally related to the event. The act of perception then, establishes the causal relation of a subject to the external world at that moment. Perception and memory recall for Whitehead are high level instances of a more general concept, which he calls prehension. Most simply, for a subject to prehend an object, it is to experience it, perceive it, feel it, or 'take it into account,' though not necessarily in a conscious or reflective way. An object can be a physical object, like a pencil, or a conceptual object like a memory. Prehension is also a feature at lower levels of nature. Single cells 'feel' or take account of their environment (which is often other cells). Within a series of sub-atomic events, each event prehends its antecedent event, and is almost entirely determined by it.

When you say, “Where is the coffee shop?” you prehend the concept of a building filled with customers drinking coffee but this prehension’s appropriation is delivered from a space unseen to your eyes, seen and created by the Creator. The very fact that your mind is able to comprehend and prehend the concept of space and a question about its address requires a preexistent space wherein your mind prehends the concepts and data from.

To reconcile please see:  

World or universe please see:

Divine Throne, please see: 

Primordial, primal, elemental, fundamental, first, foremost, important & chief and beginning. It is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. The Primordial Foremost Being the Beginning of all beginning(s) where there is nothing began before It.

Azal, Azali
Eternity without beginning, Sempiternity. Azali is Eternal and Sempiternal.

Eternal in this sense means independent of time-space and anything we can sense. Everlasting (Baaqi) means surviving outlasting all other beings and time-space.

Please see:

Far away and to be away. Also it does mean far in plausibility or improbable. Please see a sample understanding of the term by Neffari:

Batn, Bāten, Butoon
To be hidden, concealed, to cover the inside, harbor also to be penetrated to engrossed or absorbed or delved into. Bāten is inner, interior, inward, innermost, intrinsic, depth, introspect. It is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. The Hidden One beyond any power’s ability to uncover, Inside all things, all insides are within It’s Inside i.e. nothing is that is hidden is not hidden within It and all hidden and inside(s) are open and manifest to It.

Baqā, Baaqi, Bāq
To remain, to stay, to continue to be, preserved, maintained. It is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. Everlasting and Eternal.

Burhān, Barhana
To prove, demonstrate. In Farsi Sufi writings this word is also used in the sense of reasoning and logic.

Dhāt, Dhoo
Dhoo means possessor owner endowed or provided with and Dhāt means essence, nature, self, person or personality, the selfsame and the ego.

The general meaning is religion creed faith believe.
The original meaning is to adhere to one’s customs and rules and governance.
The judgment, especially in Sufism context is the Final Judgment of the Day of Judgment.

Fadhl, Afdhal, Tafdhil
Surplus, excess in quality merit virtue generosity excellence and exquisiteness.  ‘Afdhl’ to give preference and priority.

Functions, actions and deeds.

Fanā, Fān
This is the state where the Sufi by passes all worldly affairs including his own Self. For sample reading please see:

Innate Creation & Design of all things.

Separating or disconnecting. In Sufism it refers to separating from the Divine Beloved so the use Divine Sunderance is proposed.

Please see: 

Absent, withdrawn, vanished, concealed and hidden. ‘Ghayb’ in Sufism means the Transcendental Absence of our Beloved.

Qayrat is a term meaning to want no other around. Allah does not want any other idol around Its slaves that is Ghayrat. Allah does not wish the salve preoccupied with worldly life, that ‘wanting no one else around the salve’ is Ghayrat. The slave also tries to comply by repelling other desires and lusts out of his surrounding in order for the attention (Tawajjoh) to be focused upon the Beloved. That is also Ghayrat.

The state of being, inclination and propensity. Also can be translated as attitude. For more information please see:

Narration specially the Narration from the Prophet.

Arabic/Koranic word ‘Haqq’ which is one of the attributes (Sifat) of Allah is used in its transliterate Arabic form. It reads like 'hat' with ‘qq’ sounding like ‘r’ in French. This is the best explication I can offer at this time based upon Koran and two reputable dictionaries:

  1. Haqq means truth but in Arabic this word is a verb as well. So the concept is an active verb meaning “to truth” or “truthing” or “truthed”!?
  2. Haqq is an attribute (Sifat) of the Creator. Which means this attribute represents to human eyes a clue to the imperceptible within of the Essence (Zaat) of the Beloved. It ‘does’ act truthful and It is by nature truthful even if it does not do anything or does not say anything It is truthful.
  3. This attribute is perpetual, which means the Creator was/is/will be always truthful. Even if there is no one in existence It was truthful. No matter who challenges the Beloved, It remains truthful.
  4. Absolute, Does not discriminate to be truthful for some people, some time and on some subject matters.
  5. Haqq hates untruth, lies, half-truth and anything with the potential and possibility of being away from truth.
  6. What goes away, from Haqq’s truth towards falsehood, will be brought back to truth, again by Allah. Falsehood is temporal. So there is the concept of omnipotent truth but there is no 'omni-' concept for falsehood, it will be exposed and done away with by the Creator.
  7. To correct, Allah is Haqq when corrects a wrong doing by Mankind.
  8. To enforce
  9. Reality, when and where all ambiguities evaporates and things for all become as it is supposed to be with no confusion. The word may be derived into the form ‘Haaqqah’ which is also a name for the day of Judgment.
  10. Worthy, fit, deserving, competent it may be derived in the forms ‘Haqiq’ or ‘Ahiqqa’.
  11. Realization, actualization when we say as humans something (other than Allah) is Haqq means we realized that something is a true reality.
  12. Making sure, conviction. When Allah said It makes Haqq for Its own words, it means that Allah make sure these words are true with a conviction and assurance from It Self.
  13. Legitimate, legal, valid, sound and proper.
  14. Authentic, genuine
  15. Rights in derived form ‘Hoqooq’. The concept of rights applies both to the Creator and the creation, ‘Divine rights’ vs. ‘Civil rights’. In this context, Allah has rights over people and people have rights over Allah. First example: Only one god to be invoked and worshiped. The latter example, people are born, fed and clothed by Allah.
  16. Beyond doubt, when a believer says or invokes Haqq in his mind there is no doubt It is out there and listening.
  17. To carry through actions or carry into effect, fulfilled and put into action to implement.

Veil, cloak, mantle, shroud, anything blocking something. Also means the veil the Muslim women wear. In Sufi context almost never the woman’s veil is the context.

Hijr, Hijrān
Abandonment mostly due to a unwilling beloved. 

Hob, Mahab-bat, Mah-boob, Muhib
Love for Divine Being and Its love for creation. Please click on this for full elucidation.  

Hu, Howa
Literally means ‘IT’ and is used in Koran for ‘IT’ purposes pointing to referring to God.

'Hus' stands for ITs.

There are number of reasons for this usage:

1.    In most translations of Koran the pronoun ‘He’ is used for Hu. I believe in gender-less God of Koran and ‘He’ symbolizes a gendered God e.g. Jesus or Pharaoh.
2.    Hu in its IT form also is a POINTER to point, rather than naming something or describing something. Something that is unknown, though ‘He’ can also be a pointer, but ‘He’ points at some information as to the male-hood of the target object.
3.    In Farsi, Sufis used the pronoun ‘oo’ which is genderless. In most of their poems they either said ‘oo’ for IT or ‘TOW’ for you that is again is genderless.

So here is the convention Hu for IT solely used for Allah, Hus is used in place of ITs in possessive form. In our documentation in the first instance, we use Hu (IT) and from then on Hu by hyper-linked to this explanation.

‘Ibādah, ‘Ābed
To worship and adore. ‘Ābed means worshiper.  

The opposite of the ugliness, repulsiveness, shamefulness and etc. In general the root word Ihsān means good and beautiful, physically or spiritually. Please click on this line for a full description.

Deity for the purpose of worship.

From the root ‘Basat means to expand but in Sufism it means the sudden Jubilee emanated from the very outer limits of hope.

‘Iraadat’ is a Farsi word originally Arabic which means to be willed by the Lord to do something or to love someone without knowing them well or love with faith & sincerity. Elan in English means the positive feeling of wanting to push for something or a feeling of strong eagerness or ardor inspired by passion and enthusiasm. Words Murid & Murād both to mean avid seeker are extracts of the Farsi/Arabic word Irādat.

For a full detailed lesson please click here.  

Ism, Asmā
‘Ism’ means ‘name’ and ‘Asmā’ is the plural. In Sufism this refers to Names of Allah for more details click on this line.

Ishārat, Ishārāt
Paradigm, pointing at and a hint. Arabic at the time of the Prophet was filled with Ishārat to describe complex or spiritual concepts in easier better-understood terms. The Prophet Peace Be Upon Him heavily used it and Sufis adopted the same approach. For more reading please see:

‘Ishq, ‘Asheq, Ma’shooq
‘Ishq is unrestrained love gone mad! Both lover and beloved in this form of loving could be members of Creation as opposed to Divine love (Hob) where there is only one Beloved i.e. the Creator.

The root of the word is ‘daraj’ which means approaching a destination or goal step by step or in degrees. In Sufism this is used as the levels or ranks or degrees of closeness to Beloved. The word gradation is a good term to be used.

Jalāl, Tajallā, Tajalli, Jalil
The root of the word is Jalla, which means to be great, lofty, sublime, to be far above and beyond.

Jalāl is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. Momentous Sublime Revered Honorable Venerable Glorious and Splendid.

Tajalli is a related work to means ‘to bring to light’, patent and manifest. This verb is oft used when Beloved shows Its face and beauty.
From the root ‘Jahd’ to endeavor, strive, labor to take pains.

Jazb, Majzoob
Jazb is the attracting force or gravitational force drawing objects towards each other. Majzoob is something that is pulled towards.

Most readers misunderstand the word and indeed it does not mean killing or war or holy war. The word for killing in Arabic is ‘Qatl’ or ‘Qetāl’ and for the war is ‘Harb’. 

This is a Sufi term to mean materials of this world i.e. corpuscular (divisible), subject to withering and destruction, termporal and finite


The word means solitude. For detailed Sufi definition please click on this line

Khatara (Idea, Notion), Khawātir

Khatar is a form of calling or some kind of voice within a person, please see: 

Perfection, please see: 

Lāt & Ozzā
The names of two Arabian idols which are mentioned in Koran [53:19] and many Sufi poets used verbatim these two names, sometimes in swapped order, to indicate the concept of worshiping other than Beloved i.e. Either you worship the Beloved or you are worshipping Laat & Ozza and no shades in between.

Tablet, please see: 

Koranic term is for the final meeting with the Creator. Trysting Rendezvous is proper since the Sufism the meeting is for the lover & Beloved.

Lotf, Latif
To be graceful elegant soft and mild. To sooth, allay, ease, assuage and alleviate. Also the rarely used form complaisant is really suitable translation. In Sufism the term refers to the status of the beingness in Immaterial and indivisibleness and also it carries along the connotation of something vast.

‘Latif’ is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. Most Graceful elegant and mild to Its salves the ultimate solace and allayer of all afflictions.

Mahmool is someone that is carried or transported. In Sufism it means someone whom Beloved is carrying towards ITself with no effort of the person himself. The person may not even be conscious that is carried towards IT.

Please see:

Cognition of the Self that guides towards the cognizance of the Lord. See also ‘Āref. Words like esoterica, esoterism are good translations. Perhaps later on it would be suitable to use the phrase ‘Sufi Gnostic’.

Private place of worship and meditation. A Koranic word often used in Sufi poems for unlikely places where Beloved is worshiped.

From the root ‘Hādith’ which means happening, occurring, new, fresh, nascent and recent. Best semantic I could comprehend for this usage in Sufi literature was the word ‘transient’ or ‘temporal’ the opposite of the eternal (Azal). Also Mohdath has causes and reasons to occur while in Azal cause and reasons are meaningless and non-existent.

Murid, Murād
Murid is someone who is falling in love and seeking Beloved.
Murād someone Beloved loves and pulls towards Itself.
For detailed Sufi definitions please click on this line.

Divine Perception.

Please see:

Self, psyche, personal identity. For extensive research please see Kashani Chatper 3:

Orf, Orafā
See ‘Āref.

In general it means solitude. For more detailed Sufi definition please click here.

Qadhā & Qadar
‘Qadhā’ means fate and judgment and ‘Qadar’ Divine decree or ordainment. Usually they are coupled and used in this exact form to indicate the Divine Fate and Decree.

Pen, please see: 

Qalb, Muqal-lib, Qālib
‘Qalb’ means heart, middle, core and essence. It also means ‘tending to change and upheaval’ e.g. human emotions subject to sudden changes. ‘Muqal-lib’ means someone who turns things over and change. The term ‘Muqal-libol Qulub’ means the turner/changer of the hearts i.e. the Beloved Allah. This term was used by the Prophet in his narrations.

Also the peculiar word ‘Qālib’ is used in some older text, which means ‘mold’, ‘model’ in both cases to form a particular shape. It is used as something within human being that is like a mold personalizing some gift given to him by Beloved.

Another way of thinking about it that heart, mind and soul are each a ‘matrix’ or a mold like the body that looks like molded by some geometric shape, they are each a matrix forming our heart, mind and soul. I propose the use of the phrase ‘Divine Matrix’ to indicating the forming of a personalized and individual organ of our spirituality be it heart, mind, soul or Serr.

Qahar, Qah-hār
To subdue, subjugate, vanquish and defeat. ‘Qah-hār’ is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. Mighty Conqueror and Subduer.

Qidam, Qadim
Ancient, Time Immemorial, Preexistent.  In Sufism it means Eternity in reverse!? They use this word a lot when it comes to describe attributes like Love. Love is Qadim.

Quds, Qud-doos, Taqdis
To sanctify, holy, away afar from sins and imperfections. ‘Qud-doos’ is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. Most Holy & Sanctified from all.

Qurb, Qurbān
Qurb o become close to someone and Qorbān is a conduit that helps someone becomes close (to Beloved). For sample writing on Qurb please Neffari:

Quwwah or force in Shabestari terminology is like the vision of a figure within a sculptor but if he picks up the chisel and hack away pieces and make that figure, then the same figure came about by means of a Fa’el (Function). The Fa’el (Function) is powered by the Quwwah (Force).

Qawi is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. Omnipotent beyond the resistance of any force.

Rahmān, Ar-Rahmān
Beneficent, endower of gifts and merciful. According to Chapter with the same name Ar-Rahmān in Koran, Allah describes Itself as perpetual gift giver. There is no moment when Rahmān, one of the Beautiful Names of Allah and an Attribute (Sifat), has not given blessings and gifts of generosity and mercy to each every member of ITs creation from the particles of matter to the most criminal soul walked this earth.

To be content, consent and assent.

Safā, Safwat
Purity and being cleansed. Normally referring to spiritual purity however it applies to physical cleansing of objects as well.

Discontent, annoyance and displeasure.

Sālek, Suluk, Salikān, Sālekin
To follow a road and to travel. ‘Suluk’ means behavior and certain ways of acting. There are extensions of this concept i.e. voyage through the Sifat (Attributes) INSHALLAH will do more translations on this form of travel. For sample please see Nasafi:

The One that all creatures in the world need it but itself needs no one. It feeds all hungry creatures but itself needs no food. Anyone whether they believe in It or not, ask It for their needs even though they know not. It grants all prayers and wishes but needs nothing to ask for. It asks nothing from Its creations such as favors or needs. Every one who is in fear seeks refugee to it but Allah fears no one. All creatures need Allah to continue with their lives second by second.

They need Allah to reproduce their race. But Allah needs no one and needs no means of extending its life via reproduction. Has no need for children nor has any parents or need in parenting.

This word amongst the ancient Arabs had several meanings:
  1. Arabs called their noble overlords the samad, which meant the overlord that oversaw their affairs, and they went to this person for their needs and emergencies. So Allah is the perfection of this attribute and all goes to It for their needs and emergencies.
  2. Solid and rigid object that has no inside or hollowness or belly. This means that Allah needs no one free of all weaknesses and neither in need of eating nor drinking (no hollow belly in need of food).
  3. The eternal or everlasting being who is not prone to destruction even if all Its subjects are destroyed or voided It still lasts beyond all.
  4. Non-changing in terms of Its existence, It is constant beyond anything or any power in the world imposing change upon It.
  5. It does not breakdown, needs no repair. It does not get sick. Has no problems and shortcomings or weaknesses.
  6. Its dominion as an overlord can never be transferred to another king. No one and nothing can ever cause change or transfer Its kingdom to anyone else.

In Sufi writings the attribute of Haqq for Allah can be translated into ‘Absolute True Reality’.

Please see:

The Sufi wine or drink, please see:

This word means Divine Observatory please click here for a more detailed discussion.

Shawq (Anxious Yearning) is an oft-used Sufi term. Shawq once starts in the heart of the Sufi lover it perpetuates within and increases evermore. Please see a sample from Baqli Shirazi:

Participate or become partners. In monotheistic Islam it means associating a creature alongside Allah as partner. It is the most grand misdeed and disbelief of Islam. Allah may forgive all sins but will not forgive associating partners in ITs rule.

Gratitude and thankfulness please see:

Sifat, Sifāt
Literary means Attribute or characteristic and Sifāt is the plural. For more on this term please see Kashani:

To glorify praise Allah, the sublimity and august splendor of Allah and of/related to Divine Countenance i.e. amazement expressed when one sees the illimitable Divine Beauty. This word also used for expressing being away from any sin, impurity or mistakes.

Blazing Divine Veils, see: 

Prostration in both spiritual and physical form e.g. placing forehead on the ground as the act of humility and subjugation to an overpowering being.

Tradition or culture use particularly for the Traditions of the Prophet Peace Be Upon Him.

Tafrid & Tajrid
Please click on this line for a lesson on this matter. 

Literary means to research to find the truth.

Passageway or road, which in Sufism is used as the concept of Sufi path.

Oneness of God see Ahad. For the spiritual understanding please click here.

Due attention, notice and focus.

Ta’ayyon (Contrasting) is going in and out of focus from getting close to Divine Attributes (Sifāt) into this world. For example, one may be a cruel person most of his life completely contrasting the Divine Attribute (Sifat) of Mercy and then for certain reasons his heart is changed and less & less contrasts with this Divine Attributes and become more merciful. So the combinations of going in & out such contrast & focus create this complex world of humanity. Shabestari calls this form of contrasting Ta’yyon by negation which is one thing going into focus while another coming out of focus. The more we have Self out of focus the more we have the Divine in focus and vice a versa.

This word means immutable, immovable, invariable, enduring and constant. It is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. Immutable beyond the ability of any power to change It or dismay It or infinitely invariable.

‘Uns, Anisa
Sociable, companionable or intimate, in specific being in very close companionship with That Beloved, please see:

Wāhib the one giving from the word wahab is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. Most generous bestower of all things to all creation.

Wajd & Wujud
Please click on this line for a full lesson.

Connecting or reaching to another object. In Sufism it means to reach God. In order to avoid the words connection or reaching perhaps a less physical word would be better and I chose Divine Nexus.

To know/see/sense with certainty beyond any doubt. However Zan-noon defined it as, “Whatsoever the eyes see is knowledge and whatsoever the heart sees is Yaqin (Doubtless Certainty)”. What the eyes see means whatever we can sense by seeing, hearing and analyze with our mind. There is something eye-like within us that sees/sense other than what our eyes/sense can see (or in addition to their sensory) and what that inside eye sees is Yaqin.

ZĀhir, Zohoor
To become visible, perceptible, distinct, manifest, clear, apparent, evident and obvious. In Sufism it is used to indicate a clear Manifestation of an attribute of Allah. ‘Zahir’ is one of the Beautiful Names of Allah and an Attribute (Sifat) i.e. Ever Manifest beyond any power to hide It and all manifestations are via It wanting them to be manifest and not of their own volition or characteristics. 

Zohd, Zahid
Renunciation asceticism and indifference normally applied to this world. Zahid the abstemious or ascetic are good terms. Please see:

Farsi Words

Please see:  Ref [4].

Zolf(a), Zolaf(a), Zalaf
In Koran it means to advance, to go near, to accost, to draw close to something. However coincidentally in Farsi it also means tress lucks and curls, twists of hair. Sufi poets used it in Farsi poems as a double poetic instrument. First you read the poem you think the poet is saying I grasped at your Zolf (hair) to draw close. But if you read with Koranic meaning it means I grasped at means that draws me close to you (Allah). The concept also comes from the fact in Koran that there is a metaphor for grasping at Allah’s rope so not to be lost. Now if each person has his own rope from Allah hanging from skies, all these strands-like ropes for all humanity constitutes something looking like tresses of hair. Be aware that this does not mean Allah has hair as It does not have hands and feet similar to we understand as our hands and feet.

© 2004-2002,  Dara O. Shayda