بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
اللّٰه - ALLAH (Jalla Jalâluhu) – Part-1
1. The word Allah: Since the name Allah is a comprehensive summary of all the attributes of Kamâl (Perfection) and implies The Essence of The Most Pure and Holy One (Dhât Al-Aqdas) unlike other proper nouns, it cannot be replaced with any other word nor translated into any language. There is no other word that expresses the meaning of the name Allah in any language.
As for the word اِسْم within بِسْمِ اللّٰهِ , know that some of the one thousand-one Names of Al-Wâjib Al-Wujûd One are called “Al-Asmâ Adh-Dhâtiyyah1”; they are Names and titles that indicate The Most Pure and Holy One (Dhât Al-Aqdas) in all aspects like Allah, Ahad, Samad, Wâjib Al-Wujûd… Some of those Names are named “Al-Asmâ Al-fii’liyyah2,” which contains various kinds. For example, Ghaffâr, Razzâq, Muhyî, Mumît, Mun’im, Muhsîn and so on. As for those Names dividing into varieties and multiplying, it arises from the multiplicity of the relations of Azalî Qoudrah with the different kinds of beings3…
As for the Lafza-i Jalâl4, اَللّه , within بِسْمِ اللّٰهِ , comprehends all the attributes belonging to His perfection (Kamâl) and necessarily indicates them. Through the mystery of indicating necessarily the attributes of the Essence of Taâ’lâ — unlike other proper Names in which there is no necessary indication — all the attributes belonging to His perfection (Kamâl) indicate necessarily to the name of اَللّه .
The reason for the positioning of the Names اَلرَّحْمنِ الرَّحِيمِ and being mentioned together with the Lafza-i Jalâl: just as from the Name اَللّه which is Lafza-i Jalâl, Glory (Jalâl) with its chain manifests, so does Beauty (Jamâl) with its chain manifest from the Namesاَلرَّحْمنِ الرَّحِيمِ (Ar-Rahmân Ar-Rahîm). Since Glory and Beauty are two roots and sources when they start to manifest in each ‘âlam, branches originating from them come into existence like command and prohibition, reward and punishment, encouraging and threatening, tasbîh and tahmîd, fear and hope and so on…
Also, just as the Lafza-i Jalâl indicates the attributes pertaining to His Essence (As-sifât al-'ayniyyah)5 and the attributes pertaining to His being exalted from and free of defects (As-sifât at-tanzihiyyah), so does الرَّحِيم Ar-Rahîm allude to the attributes pertaining to His action other than His Essence (As-sifât al-ghayriyyah al-fii'liyyah)6.
As for اَلرَّحْمن Ar-Rahmân, it indicates the Seven Attributes7 which neither pertain to His Essence nor other than His Essence. Yes, اَلرَّحْمن has the meaning of Ar-Razzâq, which consists of the bestowal of continuance. And continuance is the repetition of existence. And the existence necessitates attributes, which distinguish, specify and effectuate, and these are ‘Ilm, Irâdah and Qoudrah. Continuance, which is the fruit of the bestowal of rizq, necessitates the attributes of Basar (Seeing), Sam’ (Hearing) and Kalâm (Speech) so that Ar-Razzâq should see the needs of the recipient of rizq even if he does not ask it and the One Who gives rizq should hear the recipient's word when he asks and He should speak through intermediaries8 when there are some. And these six necessitate the seventh, which is Hayy (Life).
Signs of Miraculousness-Surah Al-Fâtiha 37-38-39
2. Allah is a comprehensive name which comprises all names of Allah:
For example, the âyah فَاعْلَمْ اَنَّهُ لاَ اِلهَ اِلاَّ اللّٰهُ وَاسْتَغْفِرْ لِذَنْبِك9 contains so many aspects and degrees that all levels of awliyâ have seen their needs to this âyah in all their ma’nawî journeyings and in all their degrees, and have received a ma’nawî sustenance and a fresh meaning from it worthy of their degree. For, since the Name “Allah” is a comprehensive Name, there are tawhîds within it to the number of Al-Asmâ Al-Husnâ: اَىْ لاَ رَزَّاقَ اِلاَّ هُوَ ٭ لاَ خَالِقَ اِلاَّ هُوَ ٭ لاَ رَحْمنَ اِلاَّ هُوَ 10 And so on...
The Twenty-Fifth Word/First Light/Second Ray/ First Flash
KNOW that the Name “Allah” indicates and necessitates the meaning of all Asmâ Al-Husnâ and all attributes of Kamâl (Perfection) unlike other proper names of all other beings which point only to the beings themselves called by those names. Through the mystery of their attributes not being indispensable to them, their proper names do not point to their attributes. However, The Most Pure and Holy One’s (Dhât Al-Aqdas) Essence, Names and attributes are indispensable to each other. Also, since the proper Name “Allah” requires ulûhiyyah, it necessarily indicates all attributes. The word اِلهَ , which is used in the phrase 11 لاَ اِلهَ اِلاَّ اللّٰهُ before the rejection of all other things to which ulûhiyyah is attributed, also necessarily indicates all attributes.
If you understand this, you can understand thatلاَ اِلهَ اِلاَّ اللّٰهُ contains Tawhîd and all requirements and conclusions of Tawhîd to the number of Al-Asmâ Al-Husnâ. This single phrase contains thousands of phrases. Also, all the phrases it contains are combined from confirmation and negation. Since by being directed to each individual, the negation totally comprehends all the individuals of a compound, through the established principle of the Logic, there will be confirmations to the number of all the negations. Therefore, when لاَ اِلهَ اِلاَّ اللّٰهُ is said, from that negation all the confirmations like 12 لا خالق، ولا رازق، ولا قيّوم، ولا مالك، ولا فاطر، ولا قهار، إلّا اللّٰه emerge. Therefore, the meaning of the phrase لاَ اِلهَ اِلاَّ اللّٰهُ can be opened for a progressive dhâkir in all levels and ranks according to all degrees and states of those ranks. Then repeating this phrase becomes corroboration for confirmation.
Al-Mathnawî Al-Nûrî 573-574
3. The book of the universe is the source of ma’rifatullah: The names of Allah can be deduced from the general activity full of hikmah that we witness all over the universe, and the seven sacred attributes from the names and al-ism al-â’dham from the seven sacred attributes.
Just as this great book of the universe gives us the lesson of takwînî âyahs concerning the existence (Wujûd) and wahdah of Allah, so too, it testifies to all attributes of that Zuljalâl One pertaining to His perfection (Kamâl), beauty (Jamâl) and glory (Jalâl). And they prove the perfection of His faultless Essence free of deficiency. For it is self-evident that perfection in a work indicates the perfection of the act which is the source and origin of the work. As for the perfection of the act, it indicates the perfection of the name, and the perfection of the name indicates the perfection of the attribute, and the perfection of the attribute indicates the perfection of the shuûn pertaining to the essence, and the perfection of the shuûn indicates, by hads, necessarily and self-evidently, the perfection of the essence possessing those shuûn.
For example, just as the perfect embroideries and adornments of a faultless palace show the perfection of a craftsman's acts behind them. The perfection of those acts shows the perfection of titles and names, which show the ranks of the craftsman, who is the doer of those actions. And the perfection of the names and titles shows the perfection of the attributes concerning that craftsman's art. And the perfection of the art and attributes shows the perfection of the abilities and dispositions belonging to the essence of that possessor of the art, which are called the shuûn belonging to the essence. And the perfection of those shuûn and abilities belonging to the essence shows the perfection of the craftsman's essence.
In the same way, as for the faultless and flawless works seen in the ‘âlam, which is the place of manifestation for the mystery of هَلْ تَرَى مِنْ فُطُورٍ13, and the art in these well-ordered beings of the universe, they self-evidently indicate the perfection of the acts of an active possessor of power. As for the perfection of the acts, it self-evidently indicates the perfection of the Names of a Fâ’il14 Zuljalâl. As for the perfection of the Names, it necessarily indicates and testifies to the perfection of the attributes of the Zuljamâl One, Who bears those Names. As for the perfection of the attribute, it certainly indicates and testifies to the perfection of shuûn of the Zulkamâl One Who is qualified with that attribute. As for the perfection of shuûn, by haqq al-yaqîn15, it indicates the perfection of the Essence of the One Who possesses those shuûn in such a way that it demonstrates that all kinds of perfection, which are seen in the whole universe, are the âyahs of perfection (Kamâl), allusions of glory (Jalâl) and indications of beauty (Jamâl) of a Zulkamâl One, in the form of faint, weak shadows in comparison with His perfection.
The Twenty-Second Word/The Second Station/Tenth Flash
The Third Allusion: All the perfections in all the universe are âyahs and indications of the perfection and beauty of a Zuljalâl One. Indeed, all the goodness, perfection and beauty in the universe is but a weak shadow in relation to His true perfection. We shall indicate briefly five proofs of this haqiqah.
First Proof: Just as a perfect, majestic, embroidered and adorned palace self-evidently indicates perfect craftsmanship and carpentry. And that carpentry and embroidery, which are perfect acts, necessarily indicate a perfect doer, craftsman and engineer together with his titles and names like a former and embroiderer. And those perfect names too indubitably indicate the craftsman's perfect and artful attribute. And that perfect art and attribute self-evidently indicate the craftsman's perfect disposition and capacity. And that perfect disposition and capacity necessarily indicate the craftsman's perfect essence and his exalted nature.
In the same way, this palace of the ‘âlam, this perfect adorned work self-evidently indicates extremely perfect actions. For perfections in work arise from the perfections of actions and point to them. As for the perfection of action, it indicates necessarily a perfect Doer and the perfect Names of the Doer, that is, in relation to the works, it indicates the perfection of Names like Al-Mudabbir, Al-Musawwir, Al-Hakîm, Ar-Rahîm and Al-Muzayyin. As for the perfection of the Names and titles, without any doubt, it indicates the perfect attributes of the Doer. For if the attribute is not perfect, the Names and titles, which originate from the attributes, cannot be perfect. And the perfection of those attributes self-evidently indicates the perfection of shuûn belonging to the Essence. Because the origins of the attribute are those shuûn belonging to the Essence. And as for the perfection of shuûn belonging to the Essence, with ‘ilm al-yaqîn, it indicates the perfection of the One Who possesses those shuûn, and it indicates such a perfection worthy of Him that although the light of that perfection passes through the veils of shuûn, attributes, Names, actions and works, it still displays such beauty and perfection in the universe.
Thus, after the existence of true perfection of the Essence has been established to such a degree with certain proofs, what importance remains for relative perfections, which look to other things and which exist only through the aspect of superiority over their similars and opposites? How faint do they become, you can understand.
The Thirty-Second Word/Second Station/The 3rd Aim/3rd Allusion
The First Haqiqah is this:
Thus, from this continuous dominant activity full of hikmah and behind its veil, the actions of a Fâ‘il, Who is Qadîr and ‘Alîm, are perceived as if they are seen. And from these nurturing and administering actions of Ar-Rabb and behind their veil, the names of Allah, manifestations of which exist on everything, are known to an extent as if they are perceived. And from al-asmâ al-husnâ that manifest with glory (Jalâl) and beauty (Jamâl), and behind their veil, the existence and continuity of the seven sacred attributes are understood at the degree of ‘ilm al-yaqîn, rather ‘ayn al-yaqîn even haqq al-yaqîn. And, through the infinite manifestations of seven sacred attributes — with the testimony of all artful beings — that possess life, power, knowledge, hearing, seeing, will and speech, the existence of Al-Wâjib Al-Wujûd, Who is the Owner of these attributes, the One Who is named Al-Wâhid and Al-Ahad, and Al-Fâ’il, Who is Fard and Samad, is certainly known, as if it appears evidently and necessarily to the eye of îmân in the heart to the degree of ‘ilm al-yaqîn in a way more evident and brilliant than the sun. For a beautiful and meaningful book and a well-ordered house evidently necessitate the act of writing and building, and the acts of writing beautifully and building well-orderly evidently necessitate the titles of writer and builder, and the titles of writer and builder evidently necessitate the arts and attributes of writing and building and the arts and attributes evidently necessitate the one who possesses these attributes, arts, names and actions. Just as it is impossible for an action to be without a doer and a name without a possessor, so too is it impossible for an attribute to be without an owner and an art without an artist.
Thus, in consequence of this haqiqah and rule, the universe with all its beings are meaningful infinite books, letters, countless buildings and palaces written by the pen of Qadar and built with the hammer of Qoudrah. Just as through the endless acts of Ar-Rabb and Ar-Rahmân, the infinite manifestations of the thousand and one names of Allah, which are the sources of those actions, and the infinite manifestations of the seven attributes of Subhân, which are the sources of those beautiful names, each of them in thousands of ways, and collectively in numerous ways indicate and testify to the necessary existence and wahdah of azalî and eternal (abadî) Zuljalâl One, Who is the owner and mine of those comprehending and sacred seven attributes, in endless and numerous ways. So too, all the beauties, values and perfections found in all those beings testify evidently to the sacred beauty and perfection of the actions of Ar-Rabb, names of Allah, attributes of As-Samad and shuûn of As-Subhân that are befitting and worthy of those actions, names, attributes and shuûn. They collectively testify to the sacred beauty (Jamâl) and perfection (Kamal) of the Most Pure and Holy Essence (Dhât Al-Aqdas).
Thus, the haqiqah of rubûbiyyah that manifests within the haqiqah of activity shows and makes itself known with disposals and shuûn such as creating, bringing into existence, forming artfully and ibdâ’17 with ‘ilm and hikmah, and determining, shaping, administering and arranging with order and balance, and changing, transforming, diminishing and perfecting with a purpose and through irâdah, and feeding, giving ni’mahs, bestowing and granting bounties with compassion and rahmah. And the haqiqah of the manifestation of ulûhiyyah that is evidently perceived and exists within the haqiqah of the manifestation of rubûbiyyah, makes itself known and acknowledged through the compassionate and generous manifestations of al-asmâ al-husnâ and the beautiful (Jamâl) and glorious (Jalâl) manifestations of the attributes of Hayât (Life), ‘Ilm, Qoudrah, Irâdah, Sam’ (Hearing), Basar (Seeing) and Kalâm (Speech), which are as-sifât as-thûbûtiyah18.
Just as the attribute of Kalâm makes the Most Pure and Holy Essence (Dhât Al-Aqdas) known through wahy and ilham, so does the attribute of Qoudrah make the Most Pure and Holy Essence (Dhât Al-Aqdas) known through its artful works, which are its embodied words, and it describes and defines a Qadîr Zuljalâl with His attributes through demonstrating the universe from end to end in the essence of a material Furqân.
As for the attribute of ‘Ilm, to the number of all creatures administered, arranged, adorned and distinguished through ‘Ilm, and to the number of all well-ordered and balanced artful beings full of hikmah, it makes known the single Most Pure and Holy Essence (Dhât Al-Aqdas) described with those attributes.
As for the attribute of Hayât, just as all the works that make Qoudrah known, all well-ordered, balanced and adorned forms and states filled with hikmah, which indicate the existence of ‘Ilm, and all proofs, which make other attributes known, along with the proofs of the attribute of Hayât, indicate the existence of the attribute of Hayât, so does Hayât, with all of its proofs, make known the One, Who is Al-Hayy and Al-Qayyûm, by showing all living beings, which are the mirrors of the attribute of Hayât, as witnesses. And in order to display continuously fresh and various manifestations and embroideries from end to end, it transforms the universe into a continuously changing and refreshing vast mirror composed of countless mirrors. With this comparison, each attribute of seeing, hearing, choosing and speaking makes the Most Pure and Holy Essence (Dhât Al-Aqdas) known and recognised to the same extent as the entire universe.
Furthermore, just as the above attributes prove the existence of the Zuljalâl One, so do they prove the existence and truth of life clearly, His being alive and possessing life because knowing is a sign of life, hearing is an indication of life, seeing belongs only to the living, will can only exist through life, the power to choose is found only in living beings, and speech is an act of those who know and are alive.
Thus, it is understood from these points that the attribute of Hayât has proofs as much as the seven universes and has evidences to reveal both its own existence and the existence of the One Who possesses it; consequently, the attribute of Hayât has become the foundation and source of all attributes, the origin and source of al-ism al-â’dham.
The Seventh Ray-Nineteenth Degree of the First Station
(Please refer to the Compilation on Shuûn)
4. There are no degrees, changes and alterations in the attributes of Allah, and His essence has no resemblance with any essence:
In the view of Qoudrah, there is no difference between a minute particle and travelling stars. Because Qoudrah, ‘Ilm, Irâdah and Kalâm are the necessity of the essence of Taâ’lâ. Those attributes pertaining to His essence are unchanging and can neither increase nor decrease nor transform, therefore, degrees cannot penetrate them. Since impotence is the opposite of Qoudrah, it cannot penetrate it. Since this is so, there is no difference between an atom and the sun for Qoudrah.
Signs of Miraculousness-Surah Al-Baqara-Âyah 26-27/405
As-Sâni’ of the universe, surely, is not of the same kind of the universe. His Essence does not resemble any other essence. Since this is so, the obstacles and restrictions within the sphere of the universe cannot prevent Him; they cannot restrict His actions. He can change and administer the whole universe at the same time. If the changes and actions that are apparent in the face of the universe are attributed to the universe, it would cause such difficulties and confusion that neither any order remain nor anything continue to exist; indeed, nothing would be able to come into existence.
For example, if the art of craftsmanship in arched domes is attributed to the stones of the domes, and if the administration of a battalion, which belongs to an officer, is left to the soldiers, either they never come into existence or take a disordered state amid confusion with great difficulty. Whereas, if giving a state to the stones in those domes attributed to a craftsman, who is not of the kind of stone, and if the administration of the soldiers in the battalion is referred to an officer, who possesses the quality of officership regarding his rank, both the art would be easy and administration and command would be easy. Because the stones and the soldiers prevent each other, while the craftsman and the officer can look to and administer every point without obstacle.
Thus, وَلِلّٰهِ الْمَثَلُ اْلاَعْلَى19 the sacred Essence of Al-Wâjib Al-Wujûd is not of the same kind of the essences of contingent beings (imkân)20. Rather, all haqiqahs of the universe are the rays of the Name of Haqq, which is one of Al-Asmâ Al-Husnâ of that Essence. Since His sacred essence is both Wâjib Al-Wujûd and divested and free of materialityand the opposite of all other essences, It has no like, no equivalent, no equal. Certainly, in relation to the azalî Qoudrah of that Zuljalâl One, the administration and tarbiyyah of the whole universe are as easy as that of the spring, indeed, of a tree. The creation of the Supreme resurrection of the dead and assembling for the judgement, the realm of the âkhirah and Jannah and Jahannam is as easy as giving a new life in spring to the trees which had died in the autumn.
The Twentieth Letter-Second Station-The Tenth Phrase/The Fourth
Moreover, As-Sâni’ is free of all defects because defects arise from the incapability of the essence of material things. However, Taâ’lâ is free of materiality and the necessities and attributes arising from the contingency (imkân) of the essences of the things in the universe. He is Subhân and Al-Wâjib Al-Wujûd, 21 لَيْسَ كَمِثْلِهِ شَيْءٌ , Jalla Jalalûhu. He indicates these two haqiqahs with His words: 22 فَلَا تَجْعَلُوا لِلّٰهِ اَنْدَادًا
Signs of Miraculousness-304
Al-Khâliq Zuljalâl of this universe is Qayyûm. That is, He is self-existent, enduring and eternal in His Essence. All things exist and continue and they remain in existence and gain eternity through Him. If that relation of qayyûmiyyah is cut off from the universe for even a fraction of a second, the universe will be annihilated.
Also, as the Qur'an Great in Dignity decrees, together with His qayyûmiyyah, The Zuljalâl One is لَيْسَ كَمِثْلِهِ شَيْءٌ . That is, neither in His essence, nor in His attributes, nor in His actions has He like, equal, peer or sharik. Yes, there cannot be like, equal, sharik or peer of The Most Pure and Holy One (Dhât Al-Aqdas) Who holds the universe with its shuûn and states in the grasp of His Rubûbiyyah and Who administers, commands and does tarbiyyah it with perfect order like a house or a palace; it is impossible.
Yes, One for Whom the creation of the stars is as easy as that of particles… to Whose Qoudrah the greatest thing subjugated as the most minute thing… for Whom nothing is an obstacle to any other thing and no action an obstacle to any other action… in Whose view innumerable individuals are present as a single individual… Who hears all voices at the same time and is able to answer the infinite needs of all at the same time… for Whom, through the testimony of all order and balance that is present in the beings in the universe, nothing, no state is outside of the sphere of His irâdah and will… Who, through His Qoudrah and ‘Ilm, is present everywhere and in each place, although He is not in any place… Who is able to be infinitely close to everything, although everything is infinitely distant from Him, such a Hayy Al-Qayyûm Zuljalâl One, surely, in no way, has equal, like, sharik, helper, opposite or peer; it is impossible. Only through parable and comparison, His sacred shuûn can be looked at. All the comparisons and parables in the Risale-i Nur are of this sort of parables and comparisons.
The Thirteenth Flash-The Sixth Subtle Point-The First Ray
To attribute being azalî and eternal, which are the most particular of the specific qualities and the necessity of the essence of Al-Wâjib Al-Wujûd One Who possesses ‘wujûb’, which is the most powerful level of existence, and ‘being divested and free of materiality’, which is the firmest level of existence, and ‘being free of restrictions of space’, which is the furthest stage of existence from cessation, and ‘wahdah’,23 which is the soundest and most exalted attribute of existence above transformation and non-existence, to things like athîr and particles, which are matter that is material and numerous, the weakest level, subtlest degree and the most transforming and most changing stage of existence and the most spread over space, and to attribute being azalî to them and imagine them to be azalî and suppose that some of the works of Allah arise from them are the most remarkable and surprising things. It has been demonstrated through certain proofs in many parts of the Risale-i Nur, how contrary to haqiqah and the fact, how unreasonable and bâtil this idea is.
The Thirteenth Flash-The Sixth Subtle Point-The First Ray
A Decisive Answer to an Important Question: One group of the people of dhalâlah says: “The One Who transforms and changes the universe with a constant activity must Himself subject to change and alteration.”
The Answer: Hâsha! A hundred thousand times, Hâsha! The change of mirrors on the ground does not show that the sun in the sky changes but, on the contrary, its manifestations are renewed. Also, change and alteration of the Most Pure and Holy Essence (Dhât Al-Aqdas), Who is azalî, eternal, enduring, absolutely perfect in every aspect and absolutely self-sufficient, divested and free of and exalted from materiality, space, restriction and contingency, are impossible. The change of the universe is not a proof of His change, but it is proof of His being not subjected to change and alteration. Because One Who constantly causes numerous things to change and move with an order must not be changing and moving.
For example, if you spin many globes and balls, which are tied to many strings, cause them all to move with a continuous order and give a position to them, it is necessary for you to remain in one place and not to change your place or move, lest you will spoil the order. It is well-known that one who causes objects to move with an order must himself not move, and one who causes objects to change continuously must himself be unchanging so that those actions can orderly continue.
Secondly: Change and alteration arise from hudûth24, from being refreshed in order to be perfected, from need, from being material and from contingency (imkân). Since the Most Pure and Holy Essence (Dhât Al-Aqdas) is both eternal, and absolutely perfect in every aspect and absolutely self-sufficient and divested and free of materiality and Al-Wâjib Al-Wujûd, most certainly, His changing and altering are not possible; it is impossible.
The Sixth Subtle Point of the Thirtieth Flash-The Fourth Ray
KNOW that if you turn to Taâ’lâ supposing that He is known and recognized, He will be unknown and unrecognized for you. Because this knowing and recognizing are the results of a commonplace familiarity, an imitation (taqlîd) through hearing and the common conventional terms. Such knowledge has no share from the haqiqah. That knowledge is limited and is far from explaining the absolute attributes of Allah. They may be a sort of title for the consideration of The Most Pure and Holy Essence (Dhât Al-Aqdas).
But if you turn to Him by accepting Him as unknown, then the rays of His ma’rifat and the flashes and nûrs of the attributes of Allah will be unfolded to you.
Al-Mathnawî Al-Nûrî 287
اَلْحَمْدُ لِلّٰهِ الَّذِى هَدَينَا لِهذَا وَ مَا كُنَّا لِنَهْتَدِىَ لَوْ لاَ اَنْ هَدَينَا اللّٰهُ لَقَدْ جَائَتْ رُسُلُ رَبِّنَا بِالْحَقِّ
سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ
1 (The Names pertaining to Essence.) (Tr.)
2 (The Names pertaining to actions.) (Tr.)
3 (Signs of Miracoulesness was written in Arabic and translated to Turkish by the brother of Ustadh Bediuzzaman, Abdulmecid Nursi. In 1951, Ustadh Bediuzzaman gave lessons from some parts of this book to his students, Sabri and Suleyman. He was reading an Arabic part and translating it for his students. His students were writing his translation simultaneously. Only this paragraph is translated from these Turkish notes taken in those lessons.) (Tr.)
4 [Lafza-i Jalâl (لفظهء جلال ): The phrase of glory and grandeur describing the ineffable majesty of Allah. It denotes the Name ‘Allah’.) (Tr.)
5 (As-sifât al-'ayniyyah or As-sifât at-tanzihiyyah or As-sifât as-salbiyya or As-sifât adh-dhâtiyyah are Wahdâniyyah, Qidam, Baqâ, Mukhalafa lil-Hawadith, Qiyam bi Nafsihi and Wujûd.) (Tr.)
6 [As-sifât al-ghayriyyah al-fii'liyyah are the attributes like Ghaffâr (Forgiver), Razzâq (Provider), Muhyî (The Giver of life), Mumît (The Giver of death).] (Tr.)
7 [As-sifât as-sab’a (The Seven Attributes) or As-sifât as-thûbûtiyah are Hayy (Life), ‘Ilm, Sam’ (Hearing), Basar (Seeing), Qoudrah, Irâdah, Kalâm. According to Imam Al-Mâturidi there are eight As-sifât as-thûbûtiyah, and the eighth is Takwîn.] (Tr.)
10 (There is no Razzâq but Him! There is no Khâliq but Him! There is no Rahmân but Him!)
11 (There is no Ilah but Allah.)
12 (There is no Khâliq, no Razzâq, no Qayyûm, no Mâlik, no Fâtir and no Qahhâr... but Allah.)
13 (Do you see any flaw?)
14 (Fâ’il: The true agent. The doer of the act.) (Tr.)
15 1-‘Ilm al-yaqîn: Acquiring certain knowledge through ‘Ilm. That is to say, to know the existence of something through its indications.
2-‘Ayn al-yaqîn: Acquiring certain knowledge through seeing. That is to say, to know something by seeing it with the eye.
3-Haqq al-yaqîn: Acquiring certain knowledge with its haqiqah. That is to say, to know something by getting inside it. We explain these three words through the lesson we received from our beloved Ustadh Hazrat Bediuzzaman:
For example, we see smoke from a far distance. We know that there is a fire. This is called ‘Ilm al-yaqîn. We approach that smoke; we see the fire with our eyes. This is called ‘Ayn al-yaqîn. Then we get inside the nûr of the fire and understand the degree of its heat. This is called Haqq al-yaqîn.
Miftah-ül Îmân-93
16 (Invading and dominant – Mustawlî: The manifestation of Allah’s attribute الاستواء (Istiwâ) that belongs to His essence. This attribute expresses that the qoudrah and irâdah of Allah continually invade, subdue, control and administer the entire universe, everywhere and at every moment.) (Tr.)
17 (Ibdâ’: To create out of nothing without a previous pattern.) (Tr.)
18 (As-sifât as-thûbûtiyah literally means positive attributes. These are the attributes of Allah that are befitting Him and are pertaining to His Essence including Hayy (Life), ‘Ilm, Sam’ (Hearing), Basar (Seeing), Qoudrah, Irâdah, Kalâm.
The Dhati (Essential) attributes are those that pertain exclusively to the essence of Allah and cannot, under any circumstances, be attributed to any of His creatures. In contrast, the Thûbûti (positive) attributes are granted by Allah to humans and some other living beings to a certain extent. This enables them to understand Allah's attributes and perceive the artistic works in the universe, which are manifestations of His names derived from those attributes. Although there may be similarities in naming and functioning, these attributes are in no way comparable to the attributes of His creatures.) (Tr.)
19 (And Allah's is the highest similitude.)
20 (Imkân literally means being possible, possibility, feasibility and practicability. The opposite of necessity, or necessary existence, which is wujûb.
As an Islamic term: Contingent beings. Contingency. The entirety of creation, where existence and non-existence hold equal possibility, and both require a cause to come into existence. Anything that depends on another being in order to exist. Whatever exists other than Al-Wajib Al-Wujûd. Allah, Who is Al-Wâjib Al-Wujûd, chooses their existence through His will and irâdah and gives them a particular essence, a specific form, a distinct identity, particular attributes, qualities full of hikmah and beneficial organs from amongst the infinite possibilities.) (Tr.)
21 (There is nothing like Him…)
22 (So do not knowingly set up equals to Allah…)
23 (‘Being divested and free of materiality’, ‘being free of the restrictions of space’, ‘wahdah’, ‘being azalî’ and ‘eternity’ are the five attributes of Al-Wâjib Al-Wujûd.) (Tr.)
24 [Hudûth: Newly coming into existence. Being new or recent; newness. Essential temporality; the essential newness of origin. Being nonexistent until coming into existence by a cause. The constant change and renewal in beings. Hudûth is the opposite of Qidam, one of Allah’s essential (dhati) attributes.] (Tr.)
Dictionary / Arabic - Turkish Terminology