The Language of the Future
by Murshid F.A. Ali ElSenossi
Assuming the Divine character traits
(Takhalluq). Assuming the (Divine) character traits. The alchemical activity of the spiritual work given to the murid by his Murshid, is the transformation of the base character traits into the Noble Character Traits. When considering the three distinct stages of annihilation of the self, takhalluq occupies the first stage. This is when the mystic has all of his human attributes annihilated and in their places he assumes, as his own, the Divine Attributes.
(Safsaf al Akhlaq). These are the ugly vices within man which prevent him from being with his Lord. It is through the spiritual alchemy of the Remembrance of Allah that the base character traits may be transformed into noble ones.
(Husn al Akhlaq). The beautiful character traits with which the Holy Prophet Muhammad was sent and of which he is the perfect embodiment. The assuming of these beautiful character traits is the alchemical work of the Islamic Spiritual Path. Under the direction of a qualified Master (Murshid, Shaykh, Pir) the disciple (murid/seeker) is given the means by which he can transform his base character traits into the beautiful and noble ones and, in so doing, fulfill his 'reason for being'.
(Ta'alluq). Connection or firm adherence. Ta'alluq signifies a relationship, such as that which exists between an attribute and its object, or a name and its effect. When considering Self-annihilation (fana') as three distinct stages, ta'alluq occupies the third stage. This indicates that the knower of Allah remains firmly attached to the essential property of sainthood (wilayah) and is never separated from it in any situation. The first and second stages of fana' are Assuming the Divine character traits (takhalluq) and Realization (tahaqquq).
(Makarim al Akhlaq). The Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace) was sent to mankind with the noble character traits in their complete and perfect form. The spiritual work of the higher teaching involves the alchemical transformation of man's base character traits into the noble ones. This transformation results from meticulously following the Holy Prophet Muhammad and the inner and outer aspects of his Teaching. It is only through acquiring the noble character traits that man can return to Felicity and Bliss.
(Haqiqa). 'Reality' indicates the Essential Reality of things or the Divine Truth. It is the reality of the entity. Al Haqiqa is the negation of the effects of the slave's qualities by His Qualities, so that He is the agent through, in and from, the slave.
(Tahaqquq). This is a characteristic of the Verifiers. When considering the three stages of self-annihilation this realization (tahaqquq) occupies the second stage. It is here that the mystic has his essence annihilated and then realizes in himself his being one with the Absolute.
('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.
(Awrad). This is the spiritual work undertaken by the murid with the direct permission of his Murshid. The awrad consists of units of dhikr, in the form of repetition of Divine Names, Qur'anic verses and sacred litanies. Within tariqa it is the actual doing of the awrad which results in a gradual and beautiful inner transformation. However the degree of spiritual transformation depends, firstly and ultimately upon the Grace of Allah, but also upon the purity of intention and sincerity of the murid. The Murshid distributes the awrad, but it is the murid who is required to do the awrad.