Sufi Classics · July 8, 2026

shuk (Sufism Glossary)

It has constituted the essence of its wujūd (existence). Just as the intrinsic taʿashshuqu (inherent inclination to adhere) of iron toward a magnet is present in the nature of iron itself. This taʿashshuqu of the cosmos …

It has constituted the essence of its wujūd (existence). Just as the intrinsic taʿashshuqu (inherent inclination to adhere) of iron toward a magnet is present in the nature of iron itself.

This taʿashshuqu of the cosmos toward Him in the matter of ʿubūdiyya (servitude) is its tasbīḥ (glorification) that is incomprehensible to humans. The cosmos has a second tasbīḥ as well, which is its acceptance of the manifestation (ẓuhūr) of the Real (al-Ḥaqq) in the cosmos. There is yet a third tasbīḥ of the cosmos: this is the manifestation of the Real in the cosmos under the name of creation (khalq). In fact, the tasbīḥāt (acts of glorification) of the cosmos to Allah are many. For each of the Divine Names, the cosmos has its particular tasbīḥ. Thus, this is the glorification of the Exalted Real (Cenāb-ı Ḥaqq) in a single moment, with countless acts of tasbīḥ in a single tongue. Every individual of existence is in a state of tasbīḥ with the Exalted Real.

Those who say that the name Allah is mushtaq (derived), derive it from the words maʾlūh (object of worship) and ilāh (deity). They said that if it were jāmid (not derived), it could not be inflected, and they added: The origin of this name is the word ilāh given to the object of worship. When the definite article lām al-taʿrīf was added, it became al-ilāh. Due to frequent usage, the middle alif was omitted, resulting in the form Allah. There are many statements by the scholars of the Arabic language regarding this name. For the sake of blessing, we suffice with this much. (Insān, I, 17)

Before the Exalted Real created beings, He was in His own essence, and all existents (mawjūdāt) were annihilated (fānī) in the Real. And the Exalted Real had no manifestation (ẓuhūr) related to wujūd (existence). This is what is called kenz-i mahfī (the hidden treasure). Our Prophet

referred to this kenz-i mahfī as amā (the cloud of unknowing), saying: In amā, there is neither air above nor below. Because its ḥaqīqa (inner reality)—the realities of realities (ḥaqāʾiq al-ḥaqāʾiq)—its existence...