Dictionary / Arabic - Turkish Terminology




Things. Matters. Affairs. States. Conditions. Occurrences. Works. Acts. Functions. Abilities. Qualities. Commands. Intents.

Shuûnah is the plural of shuûn.


“The mighty book of the universe both teaches us the takwînî âyahs concerning Wujûd and Wahdah, and it testifies to all the attributes of perfection (kamâl), beauty (jamâl), and glory (jalâl) of that Zuljalâl One. And they prove the perfection of the Ilahî Essence faultlessly and without defect. For it is obvious that perfection in a work points to the perfection of the act which is the source and origin of the work. And the perfection of the act points to the perfection of the name, and the perfection of the name, to the perfection of the attribute, and perfection of the attribute to the perfection of the essential qualities, and the perfection of the qualities point by hads, necessarily and self-evidently to the perfection of the essence possessing those qualities.

For example, the perfect embroideries and adornments of a faultless palace indicate the perfection of a master builder's acts behind them. And the perfection of the acts shows the perfection of that active master's titles and names, which demonstrate his rank. And the perfection of the names and titles show the perfection of the other attributes qualifying the master builder's art. And the perfection of the art and attributes show the perfection of the abilities and essential capacity of that craftsman, which are called the essential shuûn. And the perfection of those essential shuûn and abilities show the perfection of the master's essential nature.

In exactly the same way, the faultless works observed in al-‘âlam, which manifest the mystery of هَلْ تَرَى مِنْ فُطُورٍ 1 , this art in the well-ordered beings of the universe, point observedly to the perfect acts of an active possessor of power. And those perfect acts point clearly to the perfect Names of a Zuljalâl Fa’il. And that perfection of Names necessarily points to and testifies to the perfect attributes of the Zuljamâl One signified by the Names. And certainly, those perfect attributes point and testify to the perfect shuûn of the Zulkamâl One qualified by the attributes. And those perfect shuûn point with haqq al-yaqîn to the perfect Essence of the One possessing the shuûn that they indicate that all the sorts of perfection to be seen in the whole universe are but âyahs of His perfection (kamâl), hints of His glory (jalâl), and allusions to His beauty (jamâl), and pale, weak shadows in relation to His perfection.” The Words ( 313 )


“There appears visible to our eye the comprehensive, permanent, orderly and awesome haqiqah of a pervading incessant activity spread across the whole universe which changes, transforms, and renews all beings in samâwât and on earth. Within the haqiqah of that complete activity with hikmah, what is clearly perceived is the haqiqah of the manifestation of Rubûbiyyah, and in turn, within the haqiqah of that manifestation of Rubûbiyyah which spreads out rahmah in every aspect of it, what is inevitably recognisable is the appearance of the haqiqah of Ulûhiyyah.

From behind the veil of this continuous activity with hikmah and domination, the deeds of a Fâ‘il Who is Qadîr and ‘Alîm can be perceived as though seen.

And from behind the veil of these tarbiyyah and administering deeds of Ar-Rabb, the Ilahî  Names, manifest in all things, can be immediately perceived.

Then behind the veil of Al-Asmâ Al-Husnâ manifesting itself with Glory and Beauty (Jalâl and Jamâl), can be deduced to the existence and reality of the ‘seven sacred attributes’, at the degree of ‘ilm al-yaqîn, rather ‘ayn al-yaqîn, even haqq al-yaqîn2 .

And even these seven Sacred attributes, according to the testimony of all creation, and all their endless manifestations in a life-giving, powerful, knowledgeable, all-hearing, all-seeing, volitional and speech-endowed form, there appears to the eye of îmân in the heart, self-evidently, necessarily and with ‘ilm al-yaqîn the existence of Al-Wâjib Al-Wujûd that is described by these attributes, a Wâhid Who is Ahad known by these Names, a Fâ’il Who is Fard and Samad behind these activities, in a way more evidential and brilliant than the sun.

For a beautiful and profound book and a well-built house clearly requires the act of writing and building; and the acts of writing beautifully and building well clearly require the titles of writer and builder; and the names of writer and builder clearly imply the arts and attributes of writing and building; and these arts and attributes self-evidently necessitate a being who will be the owner of these titles and attributes, and be the artist and craftsman. For just as it is not possible for there to be a deed without a doer, and a name without a possesSor, so too it is impossible for there to be an attribute without an owner, and a craft without a craftsman.

Thus, based on this haqiqah and principle, the universe with all the beings it contains resembles a collection of profound books and letters written by the pen of Qadar, and countless buildings and palaces constructed with the hammer of Qoudrah. Each of these singly in thousands of ways and together in uncountable ways utters the following testimony: These innumerable deeds of Rabb and Rahmân, and the endless manifestations of the thousand and one Ilahî Names which are the source of the deeds, and the infinite manifestations of the seven attributes of Subhân which are the source of the Beautiful Names, in endless and infinite ways point to and testify to the necessary existence and Wahdah of a Zuljalâl One Who is pre-eternal and post-eternal, and is the source of those all-embracing, sacred seven attributes and is qualified by them.

And so too all the instances of beauty, loveliness, perfection, and exquisiteness found in those beings self-evidently testify all together to the sacred beauties and perfections of the deeds of Rabb, and the Ilahî Names, and attributes of Samad, and shuûnah of Subhân, which are fitting and worthy of them, and to the sacred jamâl and kamal of the Most Pure and Holy Essence (Zhât Al-Aqdas).

So the haqiqah of Rubûbiyyah that manifests itself within the haqiqah of activity reveals and makes itself known in shuûnah and acts such as creating, originating, fashioning and bringing into being, with ‘Ilm and hikmah; determining, forming, administering and changing with regularity and balance; transforming, causing to descend and perfecting, with purpose and Irâdah; and feeding, nurturing, and bestowing generosity and bounty, with tenderness and rahmah.

And within the haqiqah of the manifestation of Rubûbiyyah, the haqiqah of the immediately perceived revelation of Ulûhiyyah makes itself known and recognized through the compassionate and munificent manifestations of Al-Asmâ Al-Husnâ and through the Jalâl and  jamâl manifestations of the seven affirmative attributes: Hayât (Life), ‘Ilm (Knowledge), Qoudrah (Power), Irâdah (Will), Sam’ (Hearing), Basar (Sight), and Kalâm (Speech).

Just as the attribute of Kalâm makes His Most Sacred Essence known through wahy and ilham, so too the attribute of Qoudrah makes the Most Sacred Essence (Zhât Al-Aqdas) known through its skilled works and effects, each of which is like a word assuming external shape. Presenting the universe from end to end under the aspect of a material Furqân, it describes and makes known Al-Qadîr Zuljalâl.

As for the attribute of ‘Ilm, it makes known to the number of creatures, the attributes of a single Most Sacred Essence (Zhât Al-Aqdas), through each of the hikmah, well-ordered and balanced objects of creation, through each creature administered, directed, adorned, and made distinct by Allah's ‘Ilm.

As for the attribute of Hayât, it is proven not only by its own evidences, but also by all the works that proclaim Qoudrah, by all the well-ordered, wise, balanced and adorned forms and states that indicate ‘Ilm, as well as by all proofs of all other attributes. Thus Hayât, showing as witnesses all animate beings, which act as mirrors reflecting those abundant proofs, makes known Al-Hayy Who is Qayyûm.

It is also this attribute that constantly changes the universe, in order to produce in it ever-fresh and various manifestations and embroideries, and turns it into a supreme mirror composed of countless smaller mirrors. Similarly, the attributes of Seeing and Hearing, Willing and Speaking, each reveal and make known as great as the universe the Most Sacred Essence (Zhât Al-Aqdas).

Then, too, just as the attributes point to the existence of the Zuljalâl One, they also indicate most manifestly the existence and reality of life and the livingness and permanence of that Essence. For Knowing is a sign of Life; Hearing is an indication of Life; Seeing belongs only to the living; Will takes place only with Life. Purposive Power is found only in living beings, and Speech is a task for those endowed with Knowledge and Life.

It follows from the foregoing that the attribute of Hayât has proofs seven times as numerous as the universe, and has evidences that proclaim its own existence and the existence of the One possessing it, whereby it has come to be the foundation and source of the attributes, the origin and support of Al-ism al-â’dham. Since the Risale-i Nur establishes this first haqiqah with powerful proofs and clarifies it, we will content ourselves now with the above reference as a drop from this ocean.

THE SECOND HAQIQAH: This is Ilahî discourse, which proceeds from the attribute of Kalâm. According to the mystery of the âyah: لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّى 3 Ilahî Kalâm is infinite. The clearest sign demonstrating the existence of a being is his speech. This haqiqah, therefore, constitutes an infinite testimony to the existence and wahdah of the Pre-Eternal Mutakallim.” The Rays (167-170)



1 (Do you see any flaw?)

2 1-‘Ilm al-yaqîn: Acquiring certain knowledge with the way of ‘Ilm. That is, knowing the existence of something with its proofs.

2-‘Ayn al-yaqîn: Acquiring certain knowledge by seeing. That is, the way to know something by seeing with the eye.

3-Haqq al-yaqîn: Acquiring certain knowledge with the haqiqah of knowledge. That is the way of knowing something by getting inside of it. We explain these three words by the lesson we took from our beloved Ustadh Hazrat Bediuzzaman. For example: If we see some smoke from a far distance, we will know that there is a fire. This is called ‘Ilm al-yaqîn. If we get closer to that smoke, we will see the fire with our eyes. This is called ‘Ayn al-yaqîn. Then if we get inside the nûr of the fire, we will understand the heat of it. This is called Haqq al-yaqîn” Miftah-ül Îmân-93

3 (Were the sea to become ink for the words of my Rabb)

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