The Language of the Future
Sufi Terminology
by Murshid F.A. Ali ElSenossi

umur 'adamiyya
Non-manifested realities

(Umur 'adamiyya). Such realities, though non-existent within the cosmos, are nevertheless existent within the Knowledge of Allah. Through the Divine Command they become manifest. But it is their own yearning for such manifestation which turns Allah's Attentiveness towards them. Allah brings them out from the distress of non-existence into the ease of existence.

See also: Come into being Distress Ease Fixed Entities Mercy 'No thing' Turn the face towards
(Takawwun). To come to be, which results from the Divine Command "Be!" (Kun!). This means that a thing acquires the property of being a locus of manifestation for Allah. This coming to be (takawwun) is an act of the thing not an act of Allah, because it is the thing's response to the Divine Command.
(Karb) is that metaphysical state of pressure and yearning for release which occurs for non-existent entities just before their creation. It is the divine sigh of the Nafas ar-Rahman, the Breath of the All Merciful, which brings relief and removes the distress by bestowing the entities with existence. This situation is somewhat reversed for the knower and lover of Allah who has been annihilated in the Source and sent back to the creation to fulfil his duty as Viceregent. It is said that the Sufi is uncreated, and while striving to fulfil his responsibilities towards the creation, he nonetheless experiences the distress (karb) of pressure and yearning for release to return, eternally, to Allah. He spends all of his moments trying to get back to where and how he was before he was!
(Mustarih) is ease. The one who stands at ease has arrived at the station of 'everlasting ease' (rahat al abad). This ease results from his never seeing himself as the locus of manifestation of the Name 'Allah'. He always regards his own slaveness. It is ease in respect of the station of 'everlasting ease', but in respect of the station of 'no station' it is an ease within constant motion. Having surrendered in totality to the moment the slave is at ease, but, there is a 'renewal of creation in each instant'. There is constant movement, change, activity and creation. And from the midst of this knowledge the slave stands at ease. This is bewilderment!
(Ayan al Thabita). The immutable entities or fixed prototypes or established essences or potentialities. These are the infinite and immutable Possibilities which are fixed in the Ipseity. The fixed entities are the images of the Divine Names and Qualities and 'things' of the Ipseity in the Presence of Knowledge, with specific individuation. The term signifies the essential character of every individual existing from eternity in the Divine Knowledge. They are established according to non-existence and they are not qualified by existence.
(Rahma). Mercy and compassion. There are two kinds of mercy. The first is an essential mercy or the mercy of free-gift which Allah bestows upon all creatures without distinction. The second is a specific mercy or the mercy of obligation which Allah gives to those slaves who are deserving of it. When the slave has been blessed with the 'opening of unveiling' he sees, smells, tastes, touches and hears Allah's Rahma, which not only surrounds him, but also penetrates every atom of his being.
(Tawajjuh). Alignment, concentration or attentiveness, or 'to turn the face towards something'. Tawajjuh can refer to the spiritual concentration exercised between the Murshid and his murid. On a higher level of meaning it is Allah's Attentiveness towards the possible thing which brings that thing into existence. Also, through the attentiveness of a Divine Name, the traveller is drawn towards Allah.

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