The Language of the Future
by Murshid F.A. Ali ElSenossi
(Ummi) indicates the knower who, possessing a heart which is empty of outward intellectual learning, is a pure vessel ready to receive 'God-given' knowledge or 'unlettered knowledge'. His heart is untainted. His love of Allah is total. His bondage is perfect. His hands are upturned in humility and need. In being 'no thing' Allah showers him with everything!
(Uswa hasana). The Holy Prophet Muhammad al Mustapha (May the Salutations of Allah be upon him and Peace) is the beautiful model. Through his perfect example man is given the means of drawing closer, and yet closer, to Allah. The degrees of such nearness depend upon the manner and attitude in which one follows the beautiful model. Those who love Allah and His Messenger more than anything, more than life itself, are the slaves who follow Muhammad al Mustapha in their outer lives and in their inner realities. To approach Allah, the slave must first meet the Holy Prophet Muhammad. This meeting is a Mystery. The Holy Prophet Muhammad, the beautiful model, becomes the slave's inner reality through the unveiling of the Reality of Muhammad. The hadith says, "Who has seen me has seen Allah".
(Muflis/Miskin). The one who is utterly destitute and bereft. The Muflis is the true Muhammadan friend, that great Sufi who is utterly destitute of everything other than Allah. His worship and his sacrifice, his living and his dying are for Allah Alone.
(Takhliyah). Before the purification of the heart and the secret are achieved there must be an emptiness (takhliyah). Such an emptiness is attained ultimately through the Grace of Allah but also through the sincere observance of the spiritual work. And one must be in a state of inward emptiness before the heart can be filled with the Lights of Knowledge which are contained within The Qur'an. The slave is bereft and poor, destitute and in need of Allah. He is empty of everything save Love of Allah.
(Miskin). Needy, poor and utterly and totally bereft. The 'miskin' is the slave who is at the absolute extremity of need of Allah. He has been stripped of everything and exists purely to manifest the All-Comprehensive Name 'Allah'.
(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.
(Al Fuqara). The indigents or the poor. This term refers to the spiritual poverty of travellers on the Sufi Path. These travelling murids who are in need of their Spiritual Guide or Murshid, display their poverty towards him, and in so doing, they make firm his poverty towards Allah.
(Isti'dad) is closely connected to receptivity (infi'al). It is the readiness to receive what Allah Wills to send. This 'preparedness' was established in Pre-eternity through the Most Holy Emanation (Al Fayd al Aqdas) which gave the preparedness to the archetype itself.
(Talaqqa). Receiving the knowledge which descends upon the slave from Allah. Such a receiving is not a taking. The hands of the slave are upturned and opened in readiness to receive whatever Allah Wills to send. The hands should never reach forward in expectancy to take these gifts from Allah. The Divine Mercy pours down like rain. The drops fall into the opened hand. Grasping fingers cannot catch them.
('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.
(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.
(Du'a'). Du'a is the private and personal supplication of the slave to his Lord. "Your Lord has said Call upon Me and I will answer you" (The Qur'an 2:260). "Call upon Allah, or call upon Rahman (the Merciful), By whatever name ye call upon Him, (it is well) for to Him belong the Most Beautiful Names" (The Qur'an 17:110). This personal form of prayer gives to the worshipper the opportunity to pour out his heart, expressing his longings, his fears, and his intense need of his Lord. In so doing man can rid himself of accumulated poisons and emotional debris which block the celestial channel between himself and Allah Almighty. Sitting, with head bowed and palms upturned in an attitude of readiness to receive the barakah from above, man may become a symbol, not only of spiritual poverty but also one of supreme trust.