The Language of the Future
by Murshid F.A. Ali ElSenossi
(Talbis). A quality of deception. The talbis where the appearance of a thing is contrary to its reality is a deception which cannot belong to anyone except Allah. The traveller is duped (talbis) when he becomes tempted, by shaytan or by his own self, into believing that the following of the Sacred Law is no longer necessary for him.
(Uswa hasana). The Holy Prophet Muhammad al Mustapha (May the Salutations of Allah be upon him and Peace) is the beautiful model. Through his perfect example man is given the means of drawing closer, and yet closer, to Allah. The degrees of such nearness depend upon the manner and attitude in which one follows the beautiful model. Those who love Allah and His Messenger more than anything, more than life itself, are the slaves who follow Muhammad al Mustapha in their outer lives and in their inner realities. To approach Allah, the slave must first meet the Holy Prophet Muhammad. This meeting is a Mystery. The Holy Prophet Muhammad, the beautiful model, becomes the slave's inner reality through the unveiling of the Reality of Muhammad. The hadith says, "Who has seen me has seen Allah".
(Makr). Allah's deception of His servant or the stratagem through which He tests mankind. Allah may give to a man the continuation of Divine favours despite that man's opposition to His command or Allah may grant knowledge to a servant but deprive him of the act of putting it into practice or Allah may grant the practice but deprive man of sincerity. The manifestation of signs or miracles without purpose or limit can also be a sign of Allah's makr. The Sufis are extremely wary of the Divine deception.
(Sharia'). Shari'a makes manifest the Divine Reality (haqiqa). It provides all the principles and means for a human to develop true knowledge and acquire the noble character traits. Those who know Allah never leave His Sacred Law. Their courtesy towards Allah preserves them from letting the Scale of the Law slip from their hands.
(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".
('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.