The Language of the Future
by Murshid F.A. Ali ElSenossi
(Mawjud). The existent or found thing or that thing which has existence or has been found. This term derives from Being (wujud) and there is only One Being, Allah. All things, though as yet non-existent within the cosmos nevertheless have existence within the Knowledge of Allah. The existent thing is He/not He (Huwa/la Huwa). An existent thing (mawjud) is an entity which exists on any level or in any world. Through its very existence the thing glorifies and praises Allah. Existence itself is Praise and Glory. This praising and glorifying is understood by the one whose inner-eye (basirah) is open.
This is the celestial name of the Holy Prophet Muhammad (May the Salutations of Allah be upon him and Peace). Ahmad is 'the most praiseworthy of those who praise Allah'. His praise, which is none other than The Qur'an, is the complete and most elevated of all praises. All praises are gathered together in his praise. When he was asked, "Are you the One?" the Holy Prophet answered, "No! I am Ahmad without the M". On his Ascension to the Divine Presence he heard the words, "Stop, Oh Muhammad, your Lord is praising you". Before this stage he was 'the most praiseworthy of those who praise Allah'. Then he became 'the praised one'.
(Alhamdulillah). It is not possible for man to praise Allah as He should be praised, for He is "the Lord of Inaccessibility, above what they describe" (The Qur'an 37:180). Our inability to praise Allah is our praise of Allah.
(Wujud). Being, existence or finding. When considered as 'being', wujud designates Allah's Own Reality and Essence. When considered as 'existence', wujud designates the things found in the cosmos. When considered as 'finding' wujud designates the subjective experience of finding Allah or having awareness of Allah. The Verifiers and the People of Unveiling and Finding continually and everlastingly find Allah both in the cosmos and within themselves.
(Nafas ar-Rahman). The Breath of the All Merciful. This exceedingly beautiful term indicates the evanescent nature of existence in its state of constant change and renewal. It is the Supreme Isthmus and the very substance of the universe is the Breath of the All Merciful. In their state of non-existence the entities are contracted and distressed). This Divine Breath brings relief to them by giving them their existence. Allah breathes out, and through His All Merciful Breath He speaks. We, the creation, are His Words. We are the forms and He is the meaning.
(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!