The Language of the Future
by Murshid F.A. Ali ElSenossi
Attributes of Lordliness
(Sifat ar Rabbaniyya). When man assumes the Divine character traits he gains the attributes which are associated with Lordship These lordly attributes (al sifat ar rabbaniyya) may then become manifest within certain people of the Path who make a display of miracles. Although such a display is a mark of spiritual immaturity it is nonetheless allowed by the states'which are connected to the stations on the Journey.
(Ghina). Independence, wealth and in need of nothing. Allah, as the Essence, is perfectly Independent and in need of nothing. He knows Himself and we know nothing of Allah in His Essence. The essential attribute of creation is poverty (faqr) which is the opposite of wealth (ghina). We are dependent upon, and in need of, Allah. Independence from creation belongs to the Essence from Eternity-without-Beginning. Poverty towards Allah in His Independence belongs to the possible thing in its state of non-existence from Eternity-without-Beginning. Due to the 'renewal of creation in each instant' the entities are constantly poor and needy towards Allah in each instant. Within each smallest duration of time in the cosmos the entities are in utter need and poverty. The knower of Allah knows his essential poverty and Allah's Essential Wealth. He is the true faqir.
(Rububiyya). The cosmos has two basic levels which are expressed in various ways - that of the Real and the creation, Independence and poverty, Lordship and slavehood. It is the existence of Lordship which demands slavehood. Lordship is the most exalted level and slavehood is the lowest level. There is nothing more lowly than to be subject to the locus of nothingness and to stand in need of another for one's own existence.
(Bashar). Bashar is 'man made of flesh' or mankind. Bashar alludes to the 'tenderness' (al mubasharah) with which Allah kneaded man between His Two Hands; "I am about to create man (bashar)... " (The Qur'an 15:28).
(Karamat). Charismatic gifts or super-natural actions or miracles which Allah, the Generous (al Karim) bestows upon His friends. 'Whoever belongs totally to al Karim, all his acts are karamat'. These are distinguished from the miracles (mu'jizat) of Prophets. Karamat are kept hidden while, through the Divine Command, mu'jizat are displayed in order to invite people to the Truth. The word karamat denotes something both extraordinary and inexplicable. The greatest of all gifts (karamat) is Knowledge of Allah.
(Iftiqar). Poverty or essential need. All of creation is in a state of poverty and essential need towards Allah, the Creator, for it is only through Allah that the existent things have existence. The one who is totally aware of his essential need and poverty, is the faqir, the Sufi. This poverty is reciprocal because Allah also needs His creation in order that the Hidden Treasure may become manifest.
('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.