Sufi Parables | Children of the Spirit (Abnā’ur Rūḥ)

The Children of the Spirit are those who live within the language of the soul. They are people who understand subtle indications, who seek meaning—not those who rush to judgment.

The words of the Sufis do not move in a straightforward way according to the thinking of ordinary people, because they emerge from the station of the spirit (maqām al-rūḥ), or from states of ḥāl and zawq (spiritual taste).

That is why they use parables (examples) and symbolic expressions (ishārāt), to convey realities that cannot be directly captured in plain language.

I call the people of understanding Abnā’ur Rūḥ—the Children of the Spirit—those who grasp meaning before words, and who carry expressions from the outward (ẓāhir) to the inward (bāṭin).

To them, speech is a tajallī—a manifestation of Reality that requires a purified heart to receive it.

This is why not everyone can understand the words of the Sufis.

Shehu (RTA) said:

"وهذا لا يخرج إلا من مدد جسدنا ولا يفهمه إلا جسد مددنا"

“This knowledge does not emerge except from our spiritual transmission (madad), and none understands it except one who is within that chain of transmission.”

When a Sufi parable is presented, it often comes in a way that surprises the listener, or even appears to contradict familiar ways of thinking.

But to the People of the Spirit (Ahl al-Rūḥ), this is not strange. They perceive realities through basīra (inner sight), not merely baṣar (physical sight). They understand that words can carry multiple layers of meaning.

The problem arises when someone who has not entered this path hears such statements.

Instead of pausing (tawaqquf) or saying, “This is something beyond me,” they begin to criticize and accuse.

They assume that anything beyond their understanding must be wrong. 😃

Ibn Ata Allah al-Iskandari said:

"من لم يذق لم يعرف"

“Whoever has not tasted will not know.”

"كيف يشرق قلبٌ صورُ الأكوان منطبعةٌ في مرآته؟"

“How can a heart be illuminated when the images of the world are imprinted upon its mirror?”

This means that when the heart is filled with worldly attachments and ego, it cannot receive divine light.

"ما نفع القلب شيءٌ مثل عزلةٍ يدخل بها ميدان فكرة"

“Nothing benefits the heart more than a period of seclusion through which it enters the field of deep reflection.”

Deep reflection is the key to understanding Sufi parables—not argument and debate.

"ربما فتح لك باب الطاعة وما فتح لك باب القبول"

“Perhaps the door of obedience has been opened for you, but the door of acceptance has not.”

"من لم يُقبل على الله بملاطفات الإحسان قُيّد إليه بسلاسل الامتحان"

“Whoever does not draw near to Allah through the gentleness of excellence (iḥsān) will be driven to Him by the chains of trials.”

"أرح نفسك من التدبير فما قام به غيرك عنك لا تقم به لنفسك"

“Relieve yourself from excessive planning; what Another has taken care of for you, do not carry it upon yourself.”

There is a difference between ʿIlm al-Awrāq (knowledge of books) and ʿIlm al-Adhwāq (knowledge through experience).

Not everyone who possesses the first can understand symbolic expressions.

Shehu (RTA) said:

"عبارتنا شتى ومعنا كواحد ×× وكل إلى ذاك الجمال يشير"

“Our expressions are diverse, but our meaning is one—and all of it points to that Beauty.”

Abu Hamid al-Ghazali said:

"ليس الخبر كالمعاينة"

“Information is not like direct witnessing.”

Meaning: experience is greater than mere information.

Rumi said:

“Beyond ideas of wrongdoing and rightdoing there is a field. I’ll meet you there.”

This is a station beyond judgment—a station of presence (ḥuḍūr).

Junayd al-Baghdadi said:

"الطرق كلها مسدودة إلا على من اقتفى أثر الرسول ﷺ"

“All paths are closed except for the one who follows the footsteps of the Messenger ﷺ.”

"علمنا هذا مقيد بالكتاب والسنة"

“Our knowledge is bound by the Qur’an and the Sunnah.”

This shows that despite the depth of symbolic language, the path is rooted in outward principles and does not contradict the Sharīʿah.

Bayazid Bastami said:

"غبت عني بك حتى ظننت أنك أنا"

“I vanished from myself in You until I thought You were me.”

Taken literally, this statement may lead to misunderstanding. But for people of understanding, it is a symbol of fanā’—the annihilation of the ego in the love of Allah.

Therefore, when you hear terms like fanā’, baqā’, jamʿ, or farq, they should not always be taken literally.

They describe states of the soul, not physical realities measured by outward standards.

If you hear something that does not fit your understanding, do not rush to judge.

"من جهل شيئًا عاداه"

“Whoever is ignorant of something will oppose it.”

"لِكُلِّ مَقَامٍ مَقَالٌ"

“For every station, there is an appropriate discourse.”

“You cannot understand a language you have never lived.”

May Allah open for us the doors of understanding, grant us light and inner insight (basīra), and make us among those who truly grasp the secrets of the words of the Awliyā’. 🤲