Prophetic Words &
Version 1.1 Nov
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
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
consequently dictates to know one’s Lord since the Prophet Mohammad
Upon Him said, “The one who got to know (‘Arafa) his Self got to know
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
which is the best translation i.e. Cognoscente or Divine Cognoscente
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
Allah and an Attribute (Sifat) i.e. the Most Indiscriminately Just and
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
which the End of all ends, the Last of last(s) there nothing that ends
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
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
Al-Anāniah is a term roughly means Self-Importance or
Persona or Ego. According to Sheikh Suhrawardi founder of the
Ishrāq (Illuminism) Al-Anāniah is a Singleton Divine Light shining upon
universe and human beings, a Self-Understander (Modrek) Light conscious
itself, forming some kind of consciousness about one’s Self one’s own
(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
Mahmool (carried). When we say, “Humans probably do such & such”
Probability is the transporter and humans are Mahmool (carried) by
probabilities. In order for the transporter to be ‘Āredh it should be
to the essence Mahmool (carried) e.g. probability is external to the
Throne, please see: http://www.untiredwithloving.org/suyuti_secrets_throne.html
The Realm of Fate & Decree.
To comprehend, understand, grasp, reason, perception or
attainment. However in Sufi literature the term Prehension is more
a philosophical translation. This effort is at its infancy so please
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
Shrodinger’s Quantum mechanics.
-- 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.
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
universe out of which it arises. Each process of appropriation of a
element is termed a Prehension. (Alfred North Whitehead, Process &
I believe Whitehead’s languages is more suitable for Sufi
- 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
- 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.
- 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
and created by the Creator. The very fact that your mind is able to
and prehend the concept of space and a question about its address
preexistent space wherein your mind prehends the concepts and data
To reconcile please see:
World or universe please see:
Divine Throne, please see: http://www.untiredwithloving.org/suyuti_secrets_throne.html
Primordial, primal, elemental, fundamental, first, foremost,
important & chief and beginning. It is one of the Beautiful Names
and an Attribute (Sifat) i.e. The Primordial Foremost Being the
all beginning(s) where there is nothing began before It.
Eternity without beginning, Sempiternity. Azali is Eternal
Eternal in this sense means independent of time-space and
anything we can sense. Everlasting (Baaqi) means surviving outlasting
beings and time-space.
Far away and to be away. Also it does mean far in
plausibility or improbable. Please see a sample understanding of the
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
Beautiful Names of Allah and an Attribute (Sifat) i.e. The Hidden One
any power’s ability to uncover, Inside all things, all insides are
Inside i.e. nothing is that is hidden is not hidden within It and all
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
i.e. Everlasting and Eternal.
To prove, demonstrate. In Farsi Sufi writings this word is
also used in the sense of reasoning and logic.
Dhoo means possessor owner endowed or provided with and Dhāt
means essence, nature, self, person or personality, the selfsame and
The general meaning is religion creed faith believe.
The original meaning is to adhere to one’s customs and rules
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.
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
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
the salve preoccupied with worldly life, that ‘wanting no one else
salve’ is Ghayrat. The slave also tries to comply by repelling other
and lusts out of his surrounding in order for the attention (Tawajjoh)
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
with ‘qq’ sounding like ‘r’ in French. This is the best explication I
at this time based upon Koran and two reputable dictionaries:
- 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”!?
- 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.
- 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.
- Absolute, Does not discriminate to be
truthful for some people, some time and on some subject matters.
- Haqq hates untruth, lies, half-truth
and anything with the potential and possibility of being away from
- 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.
- To correct, Allah is Haqq when
corrects a wrong doing by Mankind.
- To enforce
- 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.
- Worthy, fit, deserving, competent it
may be derived in the forms ‘Haqiq’ or ‘Ahiqqa’.
- Realization, actualization when we say
as humans something (other than Allah) is Haqq means we realized that
something is a true reality.
- 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.
- Legitimate, legal, valid, sound and
- Authentic, genuine
- 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.
- Beyond doubt, when a believer says or
invokes Haqq in his mind there is no doubt It is out there and
- 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
woman’s veil is the context.
Abandonment mostly due to a unwilling beloved.
Hob, Mahab-bat, Mah-boob, Muhib
Love for Divine Being and Its love for creation. Please
this for full elucidation.
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
To worship and adore. ‘Ābed means worshiper.
of the ugliness, repulsiveness,
shamefulness and etc. In general the root word Ihsān means good and
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
well or love with faith & sincerity. Elan in English means the
feeling of wanting to push for something or a feeling of strong
ardor inspired by passion and enthusiasm. Words Murid & Murād both
avid seeker are extracts of the Farsi/Arabic word Irādat.
detailed lesson please click here.
‘Ism’ means ‘name’ and ‘Asmā’ is the plural. In Sufism
to Names of Allah for more details click on this line.
Paradigm, pointing at and a hint. Arabic at the time of the
Prophet was filled with Ishārat to describe complex or spiritual
easier better-understood terms. The Prophet Peace Be Upon Him heavily
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
(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
levels or ranks or degrees of closeness to Beloved. The word gradation
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
Tajalli is a related work to means ‘to bring to light’,
patent and manifest. This verb is oft used when Beloved shows Its face
From the root ‘Jahd’ to endeavor, strive, labor to take
Jazb is the attracting force or gravitational force drawing
objects towards each other. Majzoob is something that is pulled
Most readers misunderstand the word and indeed it does not
mean killing or war or holy war. The word for killing in Arabic is
‘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,
The word means solitude. For
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,
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
order, to indicate the concept of worshiping other than Beloved i.e.
worship the Beloved or you are worshipping Laat & Ozza and no
Tablet, please see: http://www.untiredwithloving.org/suyuti_secrets_pen.html
Koranic term is for the final meeting with the Creator.
Trysting Rendezvous is proper since the Sufism the meeting is for the
To be graceful elegant soft and mild. To sooth, allay, ease,
assuage and alleviate. Also the rarely used form complaisant is really
translation. In Sufism the term refers to the status of the beingness
Immaterial and indivisibleness and also it carries along the
‘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
person himself. The person may not even be conscious that is carried
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
Private place of worship and meditation. A Koranic word
often used in Sufi poems for unlikely places where Beloved is
From the root ‘Hādith’ which means happening, occurring,
new, fresh, nascent and recent. Best semantic I could comprehend for
in Sufi literature was the word ‘transient’ or ‘temporal’ the opposite
eternal (Azal). Also Mohdath has causes and reasons to occur while in
cause and reasons are meaningless and non-existent.
Murid is someone who is falling in love and seeking Beloved.
Murād someone Beloved loves and pulls towards Itself.
definitions please click on this line.
Self, psyche, personal identity. For extensive research
please see Kashani Chatper 3:
In general it means solitude. For
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
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
‘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
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.
used as something within human being that is like a mold personalizing
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
geometric shape, they are each a matrix forming our heart, mind and
propose the use of the phrase ‘Divine Matrix’ to indicating the forming
personalized and individual organ of our spirituality be it heart,
To subdue, subjugate, vanquish and defeat. ‘Qah-hār’ is one
of the Beautiful Names of Allah and an Attribute (Sifat) i.e. Mighty
Ancient, Time Immemorial, Preexistent. In
Sufism it means Eternity in reverse!?
They use this word a lot when it comes to describe attributes like
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
Most Holy & Sanctified from all.
Qurb o become close to someone and Qorbān is a conduit that
helps someone becomes close (to Beloved). For sample writing on Qurb
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
pieces and make that figure, then the same figure came about by means
Fa’el (Function). The Fa’el (Function) is powered by the Quwwah
Qawi is one of the Beautiful Names of Allah and an Attribute
(Sifat) i.e. Omnipotent beyond the resistance of any force.
Beneficent, endower of gifts and merciful. According to
Chapter with the same name Ar-Rahmān in Koran, Allah describes Itself
perpetual gift giver. There is no moment when Rahmān, one of the
Names of Allah and an Attribute (Sifat), has not given blessings and
generosity and mercy to each every member of ITs creation from the
matter to the most criminal soul walked this earth.
To be content, consent and assent.
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.
through the Sifat (Attributes) INSHALLAH will do more translations on
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.
whether they believe in It or not, ask It for their needs even though
not. It grants all prayers and wishes but needs nothing to ask for. It
nothing from Its creations such as favors or needs. Every one who is in
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
children nor has any parents or need in parenting.
This word amongst the ancient Arabs had several meanings:
- 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
- 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).
- 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.
- Non-changing in terms of Its
existence, It is constant beyond anything or any power in the world
imposing change upon It.
- It does not breakdown, needs no
repair. It does not get sick. Has no problems and shortcomings or
- 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’.
The Sufi wine or drink, please see:
This word means Divine Observatory please
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
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
misdeed and disbelief of Islam. Allah may forgive all sins but will not
associating partners in ITs rule.
Gratitude and thankfulness please see:
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
sees the illimitable Divine Beauty. This word also used for expressing
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
Tradition or culture use particularly for the Traditions of
the Prophet Peace Be Upon Him.
Tafrid & Tajrid
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
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
may be a cruel person most of his life completely contrasting the
Attribute (Sifat) of Mercy and then for certain reasons his heart is
less & less contrasts with this Divine Attributes and become more
So the combinations of going in & out such contrast & focus
complex world of humanity. Shabestari calls this form of contrasting
negation which is one thing going into focus while another coming out
The more we have Self out of focus the more we have the Divine in focus
vice a versa.
This word means immutable, immovable, invariable, enduring
and constant. It is one of the Beautiful Names of Allah and an
(Sifat) i.e. Immutable beyond the ability of any power to change It or
It or infinitely invariable.
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
of all things to all creation.
Wajd & Wujud
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
the heart sees is Yaqin (Doubtless Certainty)”. What the eyes see means
whatever we can sense by seeing, hearing and analyze with our mind.
something eye-like within us that sees/sense other than what our
see (or in addition to their sensory) and what that inside eye sees is
To become visible, perceptible, distinct, manifest, clear, apparent,
evident and obvious. In Sufism it is used to indicate a clear
an attribute of Allah. ‘Zahir’ is one of the Beautiful Names of Allah
Attribute (Sifat) i.e. Ever Manifest beyond any power to hide It and
manifestations are via It wanting them to be manifest and not of their
volition or characteristics.
Renunciation asceticism and indifference normally applied to
this world. Zahid the abstemious or ascetic are good terms. Please see:
http://www.untiredwithloving.org/nasafi_1_1_1.html#1234 Ref .
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
and curls, twists of hair. Sufi poets used it in Farsi poems as a
instrument. First you read the poem you think the poet is saying I
your Zolf (hair) to draw close. But if you read with Koranic meaning it
grasped at means that draws me close to you (Allah). The concept also
from the fact in Koran that there is a metaphor for grasping at Allah’s
not to be lost. Now if each person has his own rope from Allah hanging
skies, all these strands-like ropes for all humanity constitutes
looking like tresses of hair. Be aware that this does not mean Allah
as It does not have hands and feet similar to we understand as our
2004-2002, Dara O. Shayda