Aarif: (Percipient) One who enjoy cognition of God and His Attibutes.

Aasaar: (Effects) That side of an object which is perceived, qualities and properties of an object.

Ayan: (Substantiality) Center part of the soul. Also known as Human Soul. On its one end it is associated with the animal soul and on the other it is related with the Great Soul. It is inscribed with those commands that become the characters of the life.

Abdaa: (Innovation) First section of divine administration whence the existents are formulated without any means and resources.

Addam: (Nonexistence) State before or after the existence of an object.

Ahkaam: (Commands) Combined name for Aasaar and Ahwaal.

Ahwaal: (Occurrence) that side of an object where it occurs hence the one who senses.

Ain: (Substantiality) Singular from of Aayan.

Ain-ul-yaqeen: (Exact Truth) if the viewer aware of his reflection in the mirror but is ignorant of the realities of the mirror, the reflection and that of himself. Then this state is termed as Ain-ul-yaqeen.

Alaml-e-aaraf: (Limbo or Purgatory) Man’s station after leaving this physical worls of matter. The place where man resides after death.

Alam-e-amr: (Realm of Behest) the state of positivity, which is the base of the universe is called the Alam-e-amr. It is also called the Elothistic Decree or command, time has been termed as amr.

Alame-e-arwah: (Realm of the souls) it is that state of existents when they existed as souls. In that state they remain devoid of time, space and dimensions. Existence for the souls is a figurative thing and not an active or functional affair.

Alam-e-burzakh: (Erebus) The intermediatory phase betweenLoh-e-mahfooz and the material world. The place, after Loh-e-mahfooz, from where the programmes for individuals are relayed.

Alam-e-ghaib: (The unseen realm) the spiritual world and the non-serial Time are termed are termed as Alam-e-ghaib.

Alam-e-jabroot: (Realm of omnipotency) State of achromatic. It is also known as the second conscious.

Alam-e-khataq: ( The created Realm) the material world, cosmos and the phenomenal world are called the created realm or space.

Alam-e-lahoot: (Realm of divinity) State of ultra-achromatic where every flight of our mind is lost without leaving any trace. It is also called the first conscious.

Alam-e-malakoot: (Anglic Realm) Range of channel of Evidence-a state of that consciousness which is above the conscious mind of the material world. Third conscious. State of mono chromatic.

Alam-e-noor: (The realm of invisible lights) The state of actual reality, the attributes of God. The realm of those subtle lights which are operative at the basis of the ordinary lights.

Alam-e-shahadat: The witnessed realm) The knowledge of objects, tangible world of nature or the serial Time is called Alam-e-shahadat.

Alam-e-takhleet: (Compositional realm) The material world as comprehended by diurnal senses.

Alam-e-tamsal: (The Allegorical realm) Reflection of knowledge of the preserved Scripturum (Loh-e-mahfooz); the ethereal realm (Alam-e-joo).

Alam-e-tamsal: (Realm of Illustrative forms or the Allegorical realm) the intuitive knowledge is reflected upon the human mind in pictorial forms. These pictorial reflections of eternal situation and circumstances are called the alam-e­tamsal (Realm of Illustrative forms).

Am’aa: (Negativity) it is such a negativity which comprehended by the human intellect. The state before the existence of the universe.

Amr-e-rabbi: (Lord’s Edict ) The soul, the indivisible entity, or the inner self of a person has been termed as Amr-e-


Anfus: (Soul or the inner world) The moment of Noor.

Anwaar: (Lights) The special form of invisible lights which are much subtle in formation than ordinary lights. These lights (Anwar) are responsible for producing and supporting lights used in the formation of universe.

Aqtab-e-takween: (Administrators) someone appointed by God, to work as a head of a departed in the invisible administration. They exercise their powers by inducing changes in their own inner lights.

Baitul mamoor: (Inhabited Dwelling) second last station of Angelic world towards its climax or the final limits.

Bida’at: (Openness) It is a short of biological pressure which commences in the form of noor. Stimulation of this very Light is called Bida’at.

Fatah: (Openness) When one is equipped with that perception which enables to observe the cosmic soul, angels and the affairs which are secrets of creation. Man in a state of openness observes and understands the Eternal affairs remaining awake.

Ghaib-ul-ghaib: (Invisible Unseen) A state of consciousness which encompasses the cosmic unconsciousness. i.e. the first conscious.

Ghaib-e-ikwan: (controls of unseen) Knowledge of the Elohistic names with special reference to God’s Attributes of Omniscient granted to man for exercising special powers. It is also called Mogibat-e-ikwan (Invisible Controls).

Habl-ul-wareed: (Jugular vein) The focal point of man’s existence, human self, Ego from which God cannot be dissociated or separated.

Haqiqat-e-Muhammadia: (Muhammadan Reality) The state of cosmic unconsciousness or the first conscious which was explored for the first time by Muhammad, the holy prophet of Islam (PBUH). The same is also termed as haqiqat­ul-haqaique (Reality of the facts) by the Sufis.

Haqiqat-e-sabita: (Persevering Reality) A reality which is not affected by the variations of time and/or space.

Haqiqat-e-wardah: (Incident Reality) The soul after it has splitted into temporal spatial distances is called the Incident Reality.

Haq-ul-yaqeen: (True reality) when a viewer is aware of the factual reality of himself and what is being witnessed by


Heen: (Temporal time) The time period lived by the individuals of the universe.

Hijab-e-mehmood. (Extolled) veil) the final boundary of the access of human knowledge. This realm is beyond the reach and access of the flight of even most Intimate Angles.

Hiola: (Silhouette) A halographic existence or body which has dimensions and sensations, a body of lights, an incorporeal being, the Astral body.

Hoi’yat: A state where none exists except God. It is located in the center of Beatific Visions of La.

Huzoor: (Present) anything present or found in one’s presence.

Ilham: (Inspirations) State of that intuitive information when something is inspired to people who are not prophet.

Illiyeen: (sublime state) this term indicates sublime characters and a state in which one would learn to use the refined senses of the soul.

Ilm-e-husooil: (Acquired Knowledge) The knowledge which is related with this phenomenal material world only. Collection of all the science concerning the physical world is referred as Ilm-e-hasooli

Ilm-e-huzoori: (Presented knowledge) The knowledge that is directly granted to man by God and enables him to explore the worlds and realms existing beyond this limited world of matter.

Ilm-e-Ladduni: (Insinuated Knowledge) A Sufistic term concerning the knowledge of Elohistic Names and delegation of powers to enact vicegerency of God.

Ilm-e-nabowat: (Vatic Knowledge) The presented Knowledge when it is granted to Prophet is called the vatic knowledge. Revelation (Wahi) is particular for prophets. The knowledge revealed upon prophets.

Ilm-e-qalum: (Knowledge of the pen) The knowledge concerning the realities of a science. This knowledge, in rank, is the most exalted state of knowledge and enable to creat, control and administer anything without any obligation of resources of means. It is also called Incumbent and is a record of divinitional knowledge pertaining to all times of universe. The knowledge in which universe existed in the form of oneiric existences is the Ilm-e-qalum.

Illm-e-ewajib: (The knowledge of incumbent) The mind of the creator is denominated as the knowledge of the incumbent where the universe existed by the Holy will of God before it was commanded to be displayed exhibitory.

Illm-e-yaqeen: (True knowledge) when one starts observing he learns about something present before him. He might not be aware of the factual reality of what he is witnessing but he has this knowledge that he is witnessing something.

Imkan: (Feasible) in Sufism it is that thing which in its last stage of creation and can be sighted by the material eyes.

Indivisible Entity: Man characterized by soul and as the lord’s edict is not devisable therefore considered to be an indivisible entity.

Internal Self: It is one of the two sides of the cosmos. Internal self is the base line of every existing thing. Concepts and imaginations are issued to the personal Ego from this internal self which converts the concepts into matter by using lights for the personal Ego.

Isam-e-ayniya: (Substantial Names appellations of God; representation of Elohistic attributes in their second stage of descent.

Isma-e-itlaqiya: (Implied names) God’s characteristics and attributes as they are known by himself. The state of his characteristics and Attributes which is not perceivable by man.

Illm-e-kauniya: (controlling Names) the third stage of God’s attributes which finally enables existence of a manifestion.

Istadraj: (Scorcery) any metaphysical change induced willfully for minor gains with in the limits of manifested world. It is quit temporary in its lasting and affects.

Istaghna: (Detachment) a state of mind when it is detached from all its associations and is made to be dependent God only. Since no mental ties and association remain there any longer the mind stays empty from worldly thoughts. This is known as vacating one’s mind or simply empty mindedness.

Istarkha: (Gazing in the dark) it is an exercise practiced for activation of Nocturnal senses. In this exercise one is made to transfixed gaze at a point in darkness.

Jamma: (Collaboration) A sufistic term to indicate one’s state of mind when one is with the creatures and the creator simultaneously. This state is alos known as Ain-ul-Yaqeen.

Jama-ul-Jamma: (Wholeness with the sum-total) after risin above the st ae of collaboration, when one’s mind encompasses the ultra-cosmic events, facts and realities it is known as jama-ul-jamma or Haq-ul-Yaqeen; the true reality.

Jinns: Creatures of the world of simple nasmathey have more accessibility than angles and people who have not learnt to explore their inner world.

Jowiyah: (Confluence) One of the here parts of the soul. It is a ring in which every activity of life is recorded. This ring is also terme as the animal soul.

Juzb: (Raptness) Man and jinns can be associated with their Lord Creator in two ways. One of them is that they are attract ad drawn towar d their creator in a state of raptness. In tht state of raptness they become oblivious of every thing other then their lord.

Karamat: (Wonder Working) Any extraordinary y or Meta Physical feat performe dby people who are not prophets, is termed as Karamat. Performance of such deed takes within the range of one of the three channels of Black Drafts, Abstraction and Evidence.

Kashf: (To Know) Something known intuitively in its real perspective. To observe or witness that which material eyes do not see.

Khalq:Formationor to create) The second section of creativity in Divine Administration. It is also used to indicate a constract with time which is called Amr and Space which is called Khalq.

Khila-e-noor: (Void of light) intention or the will of the creator makes the void of light to be the noor. It is alsostated that void of light and the will of the creator ar e both one and the same. This very reality is the basis of the universe. Quran has termed this reality as Tadlla(inclination)

Kitab-ul-marqoom: (The written Book) The record of man’s sublime and depressive deeds and characters is termed as the written book. It is the record of events in total line of life since birth till de ath.

Kitab-ul-mubeen: (Book-open & clear) The secret plan and origin of all the manifestation. It is complete picture of all times since Eternity (The remotest Beginnig) to Infinity (The remotest Ending)

Laila-tul-qadr: (Night of Power) S tate of Nocturnal senses when the powerful perception name Laila-tul-qadr is achieved. It is that powerful perception which enables us to observe an activity that takes place in a femto second.

Latifa: (Subtlety) It is that form and shape which expresses its meaning through its features, e.g. Flame is a combined form of its heawr, color and brightness and each of its components is called a subtlety.

Latif-e-kasrat: (Subtleties of plurality) all the five descents after the first one towa rd a creation are the Lat if-e-kasrat.

Latif-e-wahdat: (Subtlety of unity) Any knowledge before coming a manifestation has six descents. The first of these descent is termed as subtlety of unity because in this state of knowledge is in unified form, and an integral whole.

Manifestation: (Mazhar) Becoming a manifestation of aphenomenon after descendin of Elhistic Appellation; a representative of Elohistic attributes into knowledge and then into a displayed manifesta tion.

Muraqabah: A special way of cogitate and mediate, in order to enter the unconscious world after suspending the conscious mind. A special technique to subdue the conscious mind and to enter the state of nocturnal sence remaining awake.

Nasma: It is that body of hidden lights which can be sighted with the help of Noor. The material world is composed of gaeses and the primary form of every gas is called Nasma. It is the collection of those basic movemets which intiate the beginning of an existent. Movements flow in the form of lines fo forces. Nasma ecompasses everything in the structural formation of the universe.

Nasoot: (Phenomenal world) the material world as comprehende4d by diurnal senses.

Nisabat: (Correlation of Affinity) Association to have someone’s thinking approach. In order to have someone’s thinking pattern, have affinity with him

Nisbat-e-owasiya: (Owasian Style of owasian correlation) A correlation to receive knowledge from the souls without use of any material body as aintermediatory means.

Noor: It is t hat form of hidden light which can not only sighted but also help in seeing the other hidden lights like that of Nasma. It is formed from Tajalli and forms the other lights.

Nukta-e-wahdani: (Point of unity) Preserved Scripturum (Loh-e-mahfooz) where all creatures have been preserved before coming into being is termed as point of unity (Nukta-e-Wahdani).

Nufta: (Sperm) The focal point of all the senses and symbolizes the serial Time.

Personal Ego: Ever exiostent receives its concepts and ideas from its baseline which is called the internal self; the unconscious: The matter is formed for the personal Ego by the internal Self with the help of lights, according to its concepts.


Qalandar: Qalander is a person who enjoys a neutral and free mind. He is such a person who after liberating from saptio-temporal restr aints learns to have a direct link with God., Almighty. He establishes his link with his Lord Creator without loosing his touch with the creatures.

Rooh: (Soul) When the single point containing eternal indicates comes into motion it is called soul. With the commencement of movement, the temporal and spatial dis tances are produced in the single point.

Rooh-e-haywani: (Animal Soul) This part of the soul has the recor of every activity of life. It is also termed as Joviya. These th ree par t s of sould are like thr ee rings of ligh infused in one another and are collectively called the soul, the indivisible entity , Lord’s edict of simply the man.

Rooh-e-insani: (Human Soul) This par t of the soul is inscribed with commands characterizing the life. It is also t ermed as Ayan.

Roya: (Vision or dream) Inner body of an individual’s personality with spatial dimensions of simple Nasma is called


Rayat: (Appearance) When senses comes into contact with the spatiality of compounded nasma they perceive tangibility an call it Royat.

Sabita: (Firmly Affixed Inscription) A bright ring of light in which all the information pertaining to the unseen cosmos are inscribed. This ring is also termed as Great Soul.

Sahib-e-sahood: One who can observe and see what is not percieveable by ordinary material senses, as and when intended.

Serial Time: the temporal time as is known in our diurnal senses. It follows a strick discipline of succession. I.e. one minute, then the other and only then the next. Monday cannot come unless Sunday is not lived through. It is the approach of conscious mind towards time.

Shakh-e-akbar: (Persona Major)It is the name that has been given to the Entire Self which comprises of four sections; the first four subtleties and is related with the knowledge of creation, therefore, deals with str ucture, formation and properties.

Shaks-e-asghar: (Persona Minor) It comprises of two sections and is a partial self. It is the creation. Man in this phenomenal world is the persona minor and is the essence of the other six species.

Shahood-e-nasfi: (Substantial observat ion) It purports to that ability when the finest traces of light a re also converted into sight so that even that which has only been a fantasy could also be sighted in there proper form, shape, figure, features, colours and complextions.

Sidra-tul-mintaha: (Lote Tree) It symbolizes the final limit and range of the flight of angles. And only man as vicevergent of God has the ability to be there – not only there but much more ahead than that.

Silhoutte: A halographic existence or body which has dimensions and sensations, a body of lights, an incorporeal being, the astal body.

Tadbeer: (Policy) It is the third section of divine administ ration and comprises of affair s regarding the arrangements and situational occurrence of functions of life of existente.

Tadalla: (Divine Inclination) Formation of Holy Appellations by the Attributes of God, in terms of sufi, is called Tadalla. Ever particle of existent s is encompassed by Elohistic Attributes in the form Divine Inclination. Reflection of Elohistic knowledge of Tajalli (Beautification Vision) is inscribed in Firmly affixed Inscription (Sabita) It is the fourth section of divine administrative policy in which regulatory decisions ar e compiled and finalized.

Tahaqquq: (Reality) The basic form produced by lines of Nasma prior to embodiment of a material thing is called tahaqqaq or Reality.

Tajalli: (Beatific Vision) It is the name of that exercise which is performed by remaining awake for 21 hours and 20 minutes and to sleep only for 2 hours and 40 minutes. This exercise compels the sigh to see in the limitlessness and helps in equipping with the faculty of observation through spirtual eyes.

Tarq-e-tafheem (Mode of discernment) In order to activate the latent potentialities one pr actises to habituate oneself for sleeping for 2:40 hours per round of a clock accinoabued by performing Muraqbah for discernment after midnight.

Tasurruf: (Conductivity Influence) A Percipient exercises his influence in the knowledge of the object in such a way that it ensures a direct effect upon the object. There are three type of conductive; namely Miracles, (Mujza) Wonder working (karamat) and sorcery (Istadraj).

Unconscious: Sabita in terms of Psychologists is called unconscious. Broadly anything lying beyond the limits of the conscious mind is called unconscious. In parapsychology the unconscious has been further classified aand is comprising of three conscious. The unconscious of an individual is called the conscious. The unconscious of species is called the cosmic conscious or simply the second conscious and the unconscious of the cosmos is called the ultra­cosmic-conscious or simply the first conscious or Haqiqat-e-Muhammadia.

Unification of being: (Wahdaat-ul-wajood) when sight is activated for the first time it is the activation of knowledge and since at this stage the knowledge is not divided therefore it is called the knowledge of unity or unification of being. According to mystic unification of being was the stage when every individual was floating in the limitless flow of unity. This unity of individual by any chance is not the unity of the Superme Being. It is only an attempt to tell that how much uniqueness of God is understood by man.

Unification of Observation: (Wahdat-ul-shohood) Second, third, fourth and fifth moves of the sight are termed as the knowledge of plurality or the unification of observation. When the existence are observed in plurality that state is called the unification of observation.

Wahi: (Revelation) when knowledge is granted to prophets it is known aas vatic knowledge and when the prophets are inspired with some discovery it is termed as wahi (Revelation).

Wajib-ul-wajood: (Indispensable Being) It is a state of the beatific Vision of God. It is not the supreme Being of God. It is that Beatific Vision which I the basis of the attributes of God and it is associated with the supreme Being of God.

Wajood-e-roya: (Oneiric Existence) Existence of the universe along with all its movements in the knowledge of God is termed as wajood-e-Roya and the knowledge in which it existed is called the knowledge of the Incumbent (Illm-e­wajib) or the knowledge of the Pen (Illm-e-qalum).

Warood: (Reminiscence) State of observation through closed eyes is termed as warood.

Zahir-ul-wajood: (External Self) That form of existence which is existing as the basis of this Phenomenal world. It has two stages of three invisible and three visible realms.




The book Loh-o-Qalum (The Pen and The Scripturum) was written by His Divine Grace, Qalander Baba Auliya at the behest of the Holy Prophet; the Prophet of Islam, (Peace and Blessings of God be upon him). This auspicious command was given to him by the Holy Prophet directly, in a manner, which is known as the Owaisian Manner.

Possessor of the Insinuated Knowledge, Knower of the Secrets of the Command, “Be!” Proclaimer of the Reality, the Kind Preceptor, His Divine Grace, Hassan Ukhra Mohammad Azeem Burkhiya Qalander Baba Auliya (May the blessings of God be upon him), whose saying is the saying of God though uttered through the human mouth, narrated the contents, which were inscribed on the screen of my mind, by his strong Spiritual Influence, word by word ……. And, thus, this inspired writing, stated by Qalander Baba Auliya and penned down by me took the form of Loh-o-Qalum (The Pen and the Scripturum).

This knowledge of the Spiritual Science is the heritage of mankind and jinns. I, hereby, deliver this trust onto the present and the future generations of man and the jinns.

 Khwaja Shams Uddin Azeemi