The Language of the Future
by Murshid F.A. Ali ElSenossi
(Munafiq). The hypocrite manifests the form of a man of faith in his outward practice, but his inner dimension is devoid of belief and faith. Hypocrisy is making the form manifest without the meaning. It is the work of the lower self. The Murshid distributes spiritual work to his murids in accordance with each one's aptitude to receive. Without the Wisdom of such distribution the murid would run the risk of becoming a hypocrite. The murid may receive good news through a dream-vision, but due to the state of the murid's lower self, the Murshid does not yet reveal the meaning by interpreting the dream. The good news is kept back till such a time when the murid is able to receive it with gratitude, honour and respect, his ego no longer having the aptitude to become inflated by it.
(Al Tabib al Ilahi). The divine physician. Al tabib al ilahi is one of the Sufi Masters, an Inheritor of the Holy Prophet Muhammad. Through possessing insight into his murids' spiritual conditions he is able to dispense the correct medicine, in the correct dosage, which will bring about inner balance and harmony to each unique murid.
(I'tidal). Equilibrium and balance. Spiritual equilibrium is attained through assuming the noble character traits which were perfected in the Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace). Under the direction of the Murshid, who is a divine physican, the murid's constitution may be brought into harmony and (I'tidal); equilibrium and balance. Perfection is an equilibrium in which all of the Divine Names are in balance. No one Name predominates over another. This is the perfect balance of the Perfect Man, who is a locus of manifestation for the All-Comprehensive Name 'Allah'. The Name 'Allah' contains all the Divine Names.
(Nafs). The ego or the self or the soul. The nafs is that dimension of man which stands between the spirit which is light, and the physical body which is darkness. The spiritual struggle or combat is waged against the downward-pulling tendencies of the nafs which seduce the heart away from Allah. The nafs is also the domain of imagination. Allah is within our own selves, yet we do not see Allah. The work of the higher teaching is directed towards transforming the 'Lower Self' into the Higher 'Perfect Self' and 'seeing' Allah everywhere. There are seven stages of the self, seven postures in the ritual prayer, seven verses or 'signs' in the opening chapter of The Qur'an, and seven levels of knowledge, all of which are finely interconnected.
Shaykh Mahmoud Taha of Sudan writes concerning the self: "This soul is immortal in essence despite the changes that befall it through different forms and at different times and places. At no time does the soul cease its quest for immortality - to be immortal in form as it is in essence. This story is . . . the story of every human being. However, we all have forgotten it. By 'forgetting' it is meant that it settled at the bottom of the unconscious and was then covered by a thick layer of illusions and fears that we inherited from the times of ignorance and superstition. There is no way that we can achieve our happiness unless we break through this thick layer. . . which prevents the forms of the unconscious to be reflected in the mirror of the conscious and hence reveal the greater truth, the truth of truths that is shrouded by the veils of light. This long story that flows from the unconscious is made of the same stuff as that of dreams. The Qur'an is made out of the same stuff. It was brought into existence only to remind us of our extraordinary story. He who remembers it will acquire knowledge beyond which there is no ignorance and an immortality beyond which there is no perishing".