The Language of the Future

Sufi Terminology by Murshid F.A. Ali ElSenossi

al-wahdah
Divine Solitude

(Al Wahdah) is situated between the Supreme Unity (Ahadiyyah) and the distinctive Oneness (Wahidiyyah). The slave of Allah seeks to be drowned in the Source of the Ocean of Divine Solitude. Within the Supreme Unity the slave is effaced. Within the Divine Solitude the slave appears in Allah. This is the Perfection of multiplicity in Unity and Unity in multiplicity. 'The slave is the slave and the Lord is the Lord'. This is the perfection of bondage.

See also: Descent of Being Divine Presences Oneness 'Or nearer' Perfection Perfect Man Reality of Muhammad Sea Servitude Slave True Love Unity

(Tanazzul/tanzil). The Descent of Being by means of the Divine Revelation. This is the descent of the Absolute from Total Inwardness, through the various degrees, to Outward Manifestation. The beautiful Hadith Qudsi says, "I was a Hidden Treasure and I loved to be known and so I created the creations and through Me they knew me". Man's descent through the Five Presences, from inward non-manifestation within the Knowledge of Allah to outward manifestation within the world, is known as the spiritual ascent of composition ('uruj at-tarkib). His Return Journey back through the Five Presences to Allah, is known as the spiritual ascent of decomposition (mi'raj at-tahlil). The Divine Revelation makes Its Descent (tanazzul) in order for man to ascend along that Pure Radiation of Divine Light back to the Sacred Source. 'Allah took a handful of His Light and said to It 'Be! Muhammad.' And It was'. The descent (tanazzul) of Being is through the Holy Prophet Muhammad himself, through his Reality (al haqiqat al Muhammadiyyah). And the ascent to Being is through the Holy Prophet. Allah Almighty becomes known through His Beloved Prophet Muhammad. May Allah Bless him and give him Eternal Peace.
Descent of Being

(Al Hadarat). These are the five universal planes, levels of existence or finding, or worlds of Entified Being. 1. The World of the Essence (dhat), The World of the Absolute Non-manifestation (al ghayb al mutlaq), or the Mystery of Mysteries (ghayb al ghayb). 2. The World of the Spirits which includes the First Intellect. 3. The Central World which is the Perfect Man himself, who is the isthmus between the two higher Worlds (i.e. the Essence and the Spirits) and the two lower Worlds (i.e. the Corporeal Bodies and the Imagination). 4. The World of similitude and Imagination. 5. The World of Corporeal Bodies, which is the plane of the senses and sensible experience. Man travels through these Five Presences as he descends from inward non-manifestation within Allah's Knowledge to outward manifestation within the world, and his Journey of Return (mi'raj) is an ascent back through these Five Presences.
Divine Presences

(Wahdaniyya). This is the Oneness of Allah which was witnessed by mankind at the event of the taking of the Covenant in Pre-Eternity. This is the 'place' and 'time' of original faith and it is this original faith with which each child is born. When the slave of Allah attains to the station where 'opposites are joined' he is given the strongest possible knowledge of Oneness (wahdaniyyah). He knows that the entity of the opposite is identical with its opposite.
Oneness

(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).
Perfection

(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.
Perfect Man

(Al Haqiqat al Muhammadiyya). This is 'The Reality of realities'. It is the first descent of Being from the Beyond of the Beyond. It is the Station of True Love and the stage of 'Or Nearer'. Just as man is unable to look directly into the physical sun because its brilliance would burn away his sight, so too is he unable to look at the Divine Sun because Its Pure Radiance would burn away his very existence. And just as the sun can only be viewed through a thin covering of cloud, so too the Divine Sun can only be seen through the Greatest Veil which is the Reality of Muhammad. The heart which has been infused with knowledge of The Reality of Muhammad soars to Allah Almighty. It takes the lover on the wings of overwhelming love ('Ishq) and longing (Shawq) to the Divine Presence. When Prophet Noah saw the condition of the flood and he was afraid of the sinking of the ark, he used the intercession of Allah for the safety of the Ark (al Wasila). Allah told him to write on the mast the mixing of the Name of Allah and Muhammad (Alif Mim Lam)
Reality of Muhammad

('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.
Servitude

('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.
Slave

('Ishqi Haqiqi). This is the stage of the First Descent of Being and is also known as 'Or Nearer', The Veil of Glory and the Reality of Muhammad. Only the Love of Allah is True Love. It is the Love which made manifest the Hidden Treasure. True Love is Muhammad (May the Salutations of Allah be upon him and Peace).
True Love
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