The Language of the Future
by Murshid F.A. Ali ElSenossi
Sayyiduna wa Mawlana-l Imam 'Umar ibnu-l Khattab
Sayyiduna wa Mawlana-l Imam 'Umar ibnu-l Khattab (577CE to 23AH/644CE)
Sayyiduna wa Mawlana-l Imam 'Umar ibnu-l Khattab was born in Mecca in 577CE. He was the second caliph. Imam 'Umar ibnu-l Khattab was initially hostile towards Islam. Upon hearing that his sister had accepted Islam he went to her, questioning her about Islam, and demanding that she give him the parts of the Qur'an that she had. His sister refused, stating that he was unclean, and demanded that he wash before touching the parchment. Eventually Imam Umar ibnu-l Khattab relented and, on receiving the Qur'an, he recited it, broke down in teaches, and accepted Islam. From that day forward he became one of the foremost companions of the Prophet Muhammad (May the Salutations of Allah be upon him and Peace). His initial hostility was turned against those who opposed Islam and Imam 'Umar ibnu-l Khattab openly prayed at the Ka'aba and protected others who did so too. Reflecting on these events, Abdullah Ibn Mas'oud said "Umar's embracing Islam was our victory, his migration to Medina was our success, and his reign was a blessing from Allah. We didn't offer prayers in the Masjid al-Haram until 'Umar had accepted Islam. When he accepted Islam, the Quraysh were compelled to let us pray in the Mosque." Imam 'Umar ibnu-l Khattab's Caliphate saw a vast expansion of the Islamic empire and the following saying neatly sums his rule, he said "By Allah, he that is weakest among you shall be in my sight the strongest, until I have vindicated for him his rights; but him that is strongest will I treat as the weakest, until he complies with the laws." For Imam 'Umar ibnu-l Khattab, simplicity and duty were his guiding principles and impartiality and devotion the leading features of his administration. He had one mantle and one shirt, both conspicuous for their patchwork, a simple and symbolic attire adopted by later Sufis. Imam 'Umar ibnu-l Khattab died in 23AH/644CE in Medina and is buried by the side of the Prophet Muhammad's (May the Salutations of Allah be upon him and Peace) grave.
(Silsilat). The Spiritual Chain of each tariqa descends from the Holy Prophet Muhammad himself (May the Salutations of Allah be upon him and Peace) down to the present-day Shaykh. It is through his attachment to the silsilat that the newly initiated murid has the means to travel to Allah under Divine Protection.
Muhammad (May the Salutations of Allah be upon him and Peace) is the final Prophet and Messenger and is known as the Seal of the Prophets (khatm al-anbiya). He (May the Salutations of Allah be upon him and Peace) is the most central figure within the Islamic tradition, in general, and in Sufism, in particular. All Sufi Orders trace their lineage to The Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace), for it was through him that Allah transmitted the final Divine revelation to humanity and it is within him that Allah has granted an incomparably great character. His (May the Salutations of Allah be upon him and Peace) incomparably great character is the model par excellence for the individual seeking to draw close to Allah.
The Recitation or The Reading. The Qur'an is the Final Revelation from Allah to humanity. This Sacred Book contains all the keys with which to open the endless unfolding of Knowledge of Allah. The Qur'an is that which brings together (qur'an), and it is also that which differentiates (furqan). Seeing furqan without qur'an is seeing only multiplicity and is therefore associating other gods with Allah. Seeing only qur'an without furqan is denying the secondary causes (asbab) and therefore limiting Allah. The First Word, 'Iqra' , of the Final Revelation, which descended upon the Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace) through Jibril, the Archangel of Revelation, (Peace be upon him), opened for mankind the Perfect and Complete Way of Return to Allah.
(Wudhu). This is the ritual ablution that all Muslims perform before entering the prayer and is unique to Islam. The literal meaning of the word ('Wu-dhu') is 'to turn on the light'. This 'turning on the light' is the first step to entering the room. The Holy Prophet said "On the Day of Resurrection, my followers will be known from the traces of ablution and whoever can increase the area of his radiance should do so". By performing the ablution in the proper manner, one increases his radiance and illumination (Dhu'), thus becoming 'light upon light'.