The Language of the Future
by Murshid F.A. Ali ElSenossi
Those in the middle
(Mutawassitun). Those travellers who are in the middle of the Path. They are the ones who experience exile, though it is not yet the exile of the advanced ones. al mutawassitun are struggling and striving, sometimes seeing only Allah, sometimes seeing the 'other'.
(Ghurbah) means 'becoming a stranger'. It is a removal from and the forsaking of one's native place in search of the object of one's wish. Such a removal through a state comes from the reality of the effectiveness of that state. Removal through the Real comes from the confounding of realisation. Exile for the Sufis is to become an exile from the influence of the states.
(Al 'Arifin/'Urufa). They see and recognize Allah wherever they look. The knowers are bewildered. But this is not the bewilderment of being lost, rather it is the bewilderment of having found Allah. They know that He cannot be known. The knowers are nothing because they are everything.
(Ghayr). The 'other'. Allah is the Name that stands for the Unknowable Essence and also the Name that stands for the Divinity. The 'face' of the Unknowable Essence is turned away from creation, but the 'face' of the Divinity is turned towards us. Allah, as the Divinity, demands the existence of the 'other'. His Names bear witness to this reality in that The Powerful (al Qadir) demands the 'other' as an object of power (maqdur). Yet, in Reality, the 'other' is 'He/not He' ('Huwa/la Huwa').
(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".
(Mujahadah). The spiritual struggle and endeavour against the passions and downward-pulling tendencies of the lower self. Mujahadah is the ceaseless combat called the Greater Holy War. The war is fought with the celestial weapons of the Remembrance of Allah. The mature ones of the Path, those who 'know Allah', say that mujahadah is child's play! The real work of Men is Divine Knowledge.