The Language of the Future
by Murshid F.A. Ali ElSenossi
Festival of fast breaking
('Eid al Fitr). When the traveller observes the inward fast by striving to purify his thoughts, words, deeds and heart, and when through such striving he succeeds in abstaining from everything that is 'other-than-Allah', he then breaks his fast on lawful food. His lawful food is seeing Allah established in everything, in everyplace and at all times.
(Baqa ba'da-l fana). Eternity or perpetuity after extinction. This is abiding after passing away. The knower abides in Allah and yet goes out towards creation with love, generosity, honour and dignity. Abiding after annihilation is for the Perfect Man who has work to do in the world with guiding and perfecting the still imperfect ones. If there is no work to be done Allah keeps His slave with Himself in the Station of stations.
(Fana'). Self-annihilation or self-effacement or dissolution or passing away from self. Through being joined to Allah, the Real; man is annihilated from himself - the 'limited existence' of the traveller is overpowered by the 'absolute existence' of Allah, so that the traveller becomes unaware of his own self and the creation. Fana' is the last stage on the ascent to Allah. When travelling to the Source, the seeker passes through different levels of fana', each of which brings him closer to his Goal. There are hundreds, even thousands, of fana's. Every time a form of ignorance is removed to be replaced by knowledge, the murid has experienced fana'. He has tasted the annihilation of an ignorance. And, every moment of existence is in fact a moment which is pregnant with its own particular knowledge. So, for the aware one, each moment can be a fana'. However, within the higher teaching of Tasawwuf there are three major types of fana', through which the murid must travel if he is to reach the Absolute. These are Annihilation in the Murshid/Spiritual Guide, Annihilation in the Messenger and Annihilation in Allah.
(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".
(Fi Sabilillah). As the traveller ascends on his Journey he gains an ever-increasing awareness of the significance of each of his thoughts, words and actions. The more refined and purified these thoughts, words and actions become, then the greater is his intention that they be spoken or undertaken 'In the Way of Allah' (Fi Sabilillah). Such is the Way of the friends of Allah.
(Al Insan al Kamil). He is the viceregent of Allah, through whom Allah contemplates His Own Name-derived Perfection. The Perfect Man has actualized the divine form and in carrying the Trust has fulfilled his reason for being. It is through the Perfect Man that Allah enters the world. Al Insan al Kamil is also one of the names given to the Supreme Isthmus. Man consists of a body and a spirit which governs it. The cosmos also consists of a body and a spirit which governs it. Its spirit is the Perfect Man. Without him the cosmos is likened to a discarded body.
('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.
(Amanat). The Trust was offered to the heavens and the earth, but they refused to carry it, but mankind accepted the Trust. The Trust is to act as a locus of manifestation of the All-Comprehensive Name 'Allah'. The Perfect Man is the one who fulfills this Trust and in so doing becomes worthy of being Allah's representative on this earth.