The Language of the Future
by Murshid F.A. Ali ElSenossi
(Mustarih) is ease. The one who stands at ease has arrived at the station of 'everlasting ease' (rahat al abad). This ease results from his never seeing himself as the locus of manifestation of the Name 'Allah'. He always regards his own slaveness. It is ease in respect of the station of 'everlasting ease', but in respect of the station of 'no station' it is an ease within constant motion. Having surrendered in totality to the moment the slave is at ease, but, there is a 'renewal of creation in each instant'. There is constant movement, change, activity and creation. And from the midst of this knowledge the slave stands at ease. This is bewilderment!
(Khalq Jadid). This term signifies the state of constant change (new creation) which everything undergoes in each indivisible instant. Nothing remains the same for two successive moments. It is through the observation of the new creation (khalq jadid) within his own heart that the knower gains knowledge of Allah, realising that each moment contains a fresh and new Knowledge of Allah. This is the never-ending unfolding of Knowledge from the Essence Itself.
(La maqam). This is the 'station of no station'. This 'station of no station' is the highest station reached by the People of Perfection who manifest the Name 'Allah'. They have passed beyond all states and stations and are the true Muhammadan heirs. They have passed beyond both Majesty and Beauty and have no attribute and no description. They are not determined by properties. The People of 'no station' are the Divine Ones. The Real is identical with them. The Muhammadan heirs have no goal because their vastness is the Vastness of Allah Himself Who has no goal in Himself which might ultimately be reached. The People of 'no station' witness only Allah - Allah, the Infinite, the Eternal, the Absolute.
(Al Malamatiyya). These are the Perfect Ones. Their exteriors never disclose the reality of their interiors. They are those who know and are not known. Al malamatiyya are Allah's perfect slaves, Allah's perfect lovers, Allah's perfect knowers. They manifest His All-Comprehensive Name 'Allah', without a trace of Lordship. Allah has placed their 'blaming self' over them as a protection against self-conceit or satisfaction. They are the greatest of the Sufis. They are in constant submission and surrender to the Will of Allah. A Murshid (Spiritual Guide) who is one of the malamatiyya is the perfect Murshid and his murids often attain to Manliness. The Master of the cosmos, the Best of Creation, Muhammad al Mustapha (May the Salutations of Allah be upon him and Peace), who is a Malamatiyya, is their Master.
('Ubada). Servitude and bondage. This is the fulfilment and consummation of slavehood ('ubudiyya) when the slave loses himself in the Will of his Lord. 'Ubada is 'the Nearness of obligatory works' which is one of the four stations of Perfection. To realize 'ubuda is to be gifted with a very high degree of Knowledge of Allah. To know that 'the slave is the slave and the Lord is the Lord' is the supreme form of spiritual courtesy towards Allah. The Holy Prophet Muhammad al Mustapha (May the Salutations of Allah be upon him and Peace) is the Beloved of Allah and His Chosen One. No one is more perfect than him. No one can attain to his Knowledge. Yet Allah says in The Qur'an, "Glory be to Him Who carried His slave by night" (17:1). The slave is in bondage ('ubuda). Bondage is Perfection. Bondage is Knowledge.
('Abd). The slave (and worshipper) is the one who is in a state of total and utter submission to the Will of Allah. After having been annihilated in Allah where all duality vanished and distinctions were erased, he returns to creation with perfect courtesy and with the Truth of Certainty that 'the Lord is the Lord and the slave is the slave'. When 'abd is translated as 'servant' it carries the implication that the servant can leave the service of his Master, if he so desires. However, the 'slave' is in total bondage, being utterly dependent upon his Master. All buying and selling transactions have been terminated. The slave belongs to Allah, completely, perfectly and unconditionally.
('Abd al waqt). He is the one who, having found Allah in each and every indivisible moment, has surrendered, unconditionally and knowingly, to the moment. Because each moment is utterly unique the requirements of that particular moment are also unique. Each moment has its own gracious behaviour and spiritual courtesy. The slave of the moment does not resort to old reactions or past experiences when facing and fulfilling the demands of the moment. Not only is he 'slave of the moment' ('abd al waqt) but he is also the one with gracious behaviour and spiritual courtesy of the moment. His heart receives spontaneous knowledge from the Source Itself. The Slave, Knower and Lover takes his knowledge directly from Al Hayy, The Living. He drinks from the Water of Life which is ever fresh and ever renewed.