The Language of the Future
by Murshid F.A. Ali ElSenossi
The plain outside Mecca where all pilgrims observe the Day of Standing. "Arafat is Hajj". Arafat represents the time of Divine knowledge and nearness to Allah when the slave stands in the Presence of the Unity of Allah, associating no partner with Allah. At Arafat there is the moment of, "This day have I perfected your religion for you, completed My favour upon you and chosen for you Islam as your religion" (The Qur'an 5:3).
(Sura). The outer form of an entity or thing is what conceals its inner meaning. Revelation is the outer form whose meaning is Allah's Knowledge of Himself and His creation. Tearing away the veil of form to reveal the meaning within is the work of the higher teaching. The Holy Prophet Muhammad al Mustapha (May the Salutations of Allah be upon him and Peace) prayed, 'Oh, Allah, show me things as they are in their reality'.
The Sacred Centre in Mecca towards which Muslims face for the ritual prayer, bowing and prostrating before Allah. The Ka'aba is the earthly symbol of the Divine Throne (Al 'Arsh), around which the angels circle and it is a symbol of the sanctified heart of the Perfect Man. The Essence itself.
(Deen). The word deen indicates the 'life transaction' between Allah and Man. It is not merely religion in the constricted and limited sense which the word has assumed in these times. This 'life transaction' is between Allah and man, between the Creator and the created, the Limitless and the limited, the One and the many. 'Life transaction' means every facet, every aspect of life - from the smallest detail to the greatest action. Every moment of a man's life should be impregnated with the awareness of Allah - life is meaningless and futile without such an awareness. Islam, the Perfect and Final Revelation, is the Straight Path to this awareness of the Source. And the higher teaching is the Living Heart of Islam - the Heart from which flows the life-giving nourishment to every soul in the manifested world.
(Qurb). Proximity or nearness to Allah. Qurb is the reality of the Station of Perfection, 'Two Bows' Length'. It is the limit of the slave's ascent before annihilation in Allah. One of the bewilderments of the Journey is that through having knowledge of his distance from Allah the slave is actually brought near. Slavehood indicates this distance which brings nearness. The slave must cling to perfect courtesy by honouring and respecting the Truth that, 'the slave remains the slave and the Lord remains the Lord'.
(Ma'an). Meaning or innermost reality. The meaning of every human form, his innermost reality, is 'Allah'. This meaning only becomes outwardly manifest in the form of the Perfect Man who has assimilated all of the Divine Names and therefore reflects the Name 'Allah'. But only those who are qualified to 'see' may perceive this outward manifestation of the inner reality. Within the Realm of Imagination meanings are clothed in forms. These meanings, these essential truths, can be seen in dreams and visions.
(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).
(Hajj). Pilgrimage to the Sacred Mosque, the House of Allah, at the Centre of Mecca. Hajj is the Ultimate Journey to Knowledge of Allah Who dwells in the secret centre of the human heart. Here the treasury of spiritual realities is to be discovered. The pilgrim travels to the Sacred Centre mounted on his spiritual resolve, his overwhelming love and his yearning for the Beloved. Mecca is the place of the House of Allah, where the slave stands alone before his Lord. Mecca is total inwardness and bewilderment. Mecca is Reality. After performing the hajj go to the grave of the Chosen One (Mustapha). After realising The Unity of Allah, after being annihilated in Oneness, return to the Muhammadan Presence, because, once you know Allah, then you will know who Rasulullah is! Visit Holy Mecca and then visit Holy Medina.
The Islamic pilgrimage is one of the ethics of the Sufis. It is the goal that they try to achieve. The pilgrimage of the Sufi is in a whole other category from that of the ordinary Muslim. As far as the pilgrimage to Mecca in Saudi Arabia, most perform it once in a lifetime, following the method of the Holy Prophet Muhammad (peace be upon him). Of those who perform the pilgrimage numerous times, many choose to live in the neighbourhood of Mecca and maintain the highest adab and spiritual practices in order to remain there. The real pilgrimage in Sufi terminology is the continuation of seeking nearness to Allah.
('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.