The Language of the Future
by Murshid F.A. Ali ElSenossi
(Naqs). Part of the perfection of existence (the Divine Reality) is the existence of imperfection within it, since, were there no imperfection the perfection of existence would be imperfect. But this imperfection is relative. When existence is seen through the inner-eye of the one with unveiling or witnessing it is Absolute Perfection. Each moment is perfection but only the one with spiritual courtesy of the moment understands this Perfection.
(Hama ust) (Persian). The Verifiers (of Truth), those who know Allah and see Allah with two eyes, say, 'All is He' and they also say 'All is not He'. 'All is Allah and all is not Allah'. Their way of seeing is the perfect way. They know that 'The slave is the slave and the Lord is the Lord'.
(Al Adib). The man of moral courtesy is the one who gives to each thing and to each moment its due. He is a 'knower of the moment' and with this knowledge he puts everything in its right place. The Sufi is al adib.
(Ihsan). Excellence or perfection or sanctifying virtue or spiritual beauty. Ihsan has three degrees: 1).To do the good that should be done with one's property, words, acts and states. 2). To worship with total presence like one was actually seeing one's Lord. 3). To contemplate Allah in all things, at all times and always. Perfection is the third rung on the seven-runged ladder of Knowledge. These seven levels are Islam, Iman; Ihsan; 'Ilm al yaqin; 'Ayn al yaqin; Haqq al yaqin; Islam. (Surrender, Faith, Perfection, Knowledge of Certainty, The Eye of Certainty, The Truth of Certainty and Total Surrender and Submission).
(Adab) is spiritual courtesy and gracious behaviour of the Path and perfect refinement of words and deeds. Adab is giving each thing and each moment its proper due. The science of the higher teaching is based upon adab, which encompasses all of human life. It extends from right behaviour with regard to the Sacred Law (Shari'a), right behaviour with one's fellow travellers, proper conduct towards the teaching and one's teacher, and reaches to unceasing spiritual courtesy to Allah Himself. The proper courtesy towards the Law is to stay within its boundaries, the proper conduct with regards to good actions is to complete the action and disconnect from it. Adab with regard to the Real is knowing what belongs to oneself and what belongs to Allah.
Each moment and each situation has it's own adab. It has been said that the higher teaching is all adab and the greater your understanding and implementation of proper conduct is, the higher you are in the teaching.
(Tawhid). The Declaration of Allah's Unity, 'There is no god other than Allah' is the very pivot of Islam. Knowledge of the Declaration of Allah's Unity is a light. Yet, Allah Himself is the affirmation of His Unity. Within the higher teaching all existence is One. The Sufis and the Verifiers have realized Allah's Unity within themselves.
In itself, the Unity of Allah is divided into four categories. Unity of Actions, Unity of Attributes, Unity of the Names and Unity of the Essence. And "Allah created you and whatever actions you do" (Holy Qur'an 37:96).
(Kashf). Unveiling or revelation is one of the types of direct experience through which Knowledge of Reality is unveiled to the heart of the slave and lover. In His Infinite Grace Allah gives His slave and lover a Divine Self-disclosure which not only increases his Knowledge of Allah but also increases his yearning and intense love of Allah. The great Sufis are called The People of Unveiling and Finding. Within the unveiling they find Allah. This unveiling and finding frequently occurs during the spiritual concert. In a moment, when it is perceived through unveiling that 'Allah is the singer and Allah is the hearer', the singer and the hearer become One, disappearing into Allah.
(Mushahadah). Witnessing or vision. Mushahadah is one kind of direct knowledge of Reality. This witnessing occurs in various ways. Some of the travellers and Men of the Path witness Allah in the things. Some witness Allah before or after or with the things. And some witness Allah Himself. And, because Allah never discloses Himself in the same form in two successive moments to any thing, the witnessing (mushahadah) is infinite and endless. This is one of the kinds of bliss experienced by the people of the garden.